GIFT  OF 

THOMAS   RUTHERFORD  BACON 

MEMORIAL  UIHARY 


HINTS  AND  HELPS 


IN 


PASTORAL  THEOLOGY. 


BY 


WILLIAM  S.  PLUMEft,  D.D.,  LL.D. 


UNivcr----- 


NEW    YORK: 
HARPER   &   BROTHERS,    PUBLISHERS, 

FRANKLIN     SQUARE. 
18  74. 


too     I 

Entered  according  to  Act  of  Congress,  in  the  year  1873,  by 

Harper  &   Brothers, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


CONTENTS. 


Chapter  Page 

I.  Soueces  of  Infoemation  in  Pastoeal  The- 
ology   7 

II.  The  Impoetance  of  the  Ministry. 14 

III.  A  Call  to  the  Ministey 24 

IV.  The  Chaeactee  of  a  Teue  Ministee 36 

Y.  Benefits  of  Genuine  Piety 44 

VI.  Otiiee  Good  Feuits  of  Piety 52 

VII.  Ministeeial  Education 60 

VIII.  A  Ministee's  Studies 69 

IX.  The  Right  Tempee  foe  a  Theologian 80 

X.  A  Ministee's  Difficulties 96 

XI.  Vaeious  Suggestions 107 

XII.  Public  Woeship — Reading,  Singing,  Peaying  .  120 

XIII.  Public  Woeship — Who  shall  Attend  ? 135 

XIV.  The  Mattee  of  Peeaciiing 148 

XV.  The  Mannee  of  Peeaching 160 

XVI.  Mannee  of  Peeaching — Co'ntinued. 171 


IV  CONTENTS. 

Chapter  Page 

XYII.  Earnest  Preaching 181 

XYIII.  PoruLAR  Preaching 194 

XIX.  Mooted  Points  about  Preaching 207 

XX.  The  Use  of  Proverbs 218 

XXI.  Religious  Excitements 233 

XXII.  Means  of  Promoting  Eevivals 244 

XXIII.  Pastoral  Visiting 257 

XXIV.  Visiting  the  Sick 265 

XXV.  Care  of  the  Poor 279 

XXVI.  Sabbath-Schools ' 287 

XXVII.  Doing  Good  with  the  Pen 296 

XXVIII.  Should  I  become  a  Foreign  Missionary?.   308 

XXIX.  The  Duty  of  Americans 327 

XXX.  The   Relations    of   America   to   Other 

Lands 338 

XXXI.  The  Sure  Success  of  Evangelization 351 

XXXII.  Sayings  foe  Ministers 363 

Index  of  Authors 379 


HINTS  AND  HELPS 


IN 


PASTORAL  THEOLOGY. 


HINTS  AND  HELPS 


IN 


PASTORAL  THEOLOGY, 


CHAPTER  I. 

SOURCES    OF    INFORMATION   IN   PASTORAL    THEOLOGY. 

All  the  great  truths  of  Pastoral  Theology  are  drawn 
from  God's  Word.  They  are  illustrated  in  human  experi- 
ence. They  have  considerable  prominence  in  Scripture. 
The  Bible  is  not  one  continued  treatise,  but  consists  of 
sixty-six  distinct  books.  Of  these,  thirty-nine  are  in  the 
Old  Testament,  and  twenty-seven  in  the  New.  Scattered 
throughout  the  sacred  volume  are  histories,  warnings,  in- 
structions, and  examples  aiding  us  in  this  matter.  In  the 
Old  Testament  is  found  no  book  in  the  epistolary  form. 
But  in  the  New  Testament  we  have  twenty-one  epistles. 
Of  these,  Paul  is  the  author  of  fourteen.  If  we  divide  the 
New  Testament  into  forty-five  parts,  Paul  is  the  author  of 
thirteen  of  them,  or  considerably  more  than  one  fourth  of 
the  wThole.  Of  Paul's  fourteen  epistles,  three  are  Pastoral. 
They  are  so  called  because  they  chiefly  relate  to  the  office, 
work,  duties,  and  rewards  of  Christian  pastors  and  evangel- 
ists. These  were  among  the  last  of  Paul's  writings,  and 
the  Second  Epistle  to  Timothy  was  the  very  last  thing  he 
ever  wrote.    However  excellent  and  numerous  may  be  the 


8  PASTORAL   THEOLOGY. 

treatises  respecting  the  work  of  the  ministry,  it  will  be 
readily  confessed  that  there  is  great  advantage  in  even  a 
brief  inspired  treatise  on  the  subject.  Good  ministers  wish 
to  know  the  mind  of  God  in  the  very  words  of  the  Holy 
Ghost.  Now  we  have  three  inspired  epistles  on  this  sub- 
ject, and  all  of  them  fitly  written  by  "such  an  one  as  Paul 
the  aged,"  who  was  also  a  prisoner  of  Jesus  Christ.  Elihu 
spoke  as  truly  as  he  spoke  modestly  when  he  said,  "  Days 
should  speak,  and  multitude  of  years  should  teach  wis- 
dom." There  was  also  great  fitness  in  Paul's  addressing 
these  epistles  to  his  dear  young  friends  who  were  in  the 
sacred  office,  and  were  well  approved  for  their  piety,  fidel- 
ity, and  ability.  Paul  sent  these  solemn  charges,  instruc- 
tions, and  encouragements,  not  to  wild,  erratic  men,  but  to 
men  of  high  repute.  This  shows  that  the  best  need  all  the 
help  they  can  get.  In  fact,  the  most  useful  and  promising 
among  ministers  are  the  most  apt  to  profit  by  good  hints 
and  precepts. 

There  is  no  reason  to  doubt  that  Paul  was  the  author  of 
the  First  Epistle  to  Timothy.  The  first  verse  so  claims, 
and  there  is  no  weight  in  any  conjecture  to  the  contrary. 
It  is  commonly  regarded  as  the  twelfth  in  order  of  his 
writing.  Lardner  dates  it  as  early  as  the  year  56;  Mi- 
chaelis,  58 ;  Pearson,  Home,  and  Tomline,  64 ;  Le  Clerc, 
L'Enfant,  Cave,  Fabricius,  Mill,  Macknight,  Paley,  Lloyd, 
Scott,  and  our  authorized  version,  65.  Home  and  Slade 
think  this  epistle  was  written  from  Macedonia,  though  the 
subscription  and  authorized  version  date  it  from  Laodicea, 
which  was  the  capital  of  Phrygia  Pacotiana  in  Asia  Minor. 

The  design  of  this  epistle  is  easily  learned  from  its  con- 
tents. Throughout,  one  theme — the  right  character  and 
conduct  of  a  Gospel  minister — is  prominent.  In  the  third 
chapter,  verses  14,  15,  Paul  says,  "These  things  write  I 
unto  thee,  hoping  to  come  unto  thee  shortly  ;  but  if  I  tarry 


SOTJECES    OF   INFORMATION.  9 

long,  that  thou  mayest  know  how  thou  oughtest  to  behave 
thyself  in  the  house  of  God,  which  is  the  church  of  the  liv- 
ing God,  the  pillar  and  ground  of  the  truth." 

Timothy  was  born  in  Lystra,  a  city  of  Lycaonia,  in  Asia 
Minor :  Acts  xvi.,  1.  His  father  was  a  Greek :  Acts  xvi.,  3. 
His  mother  Eunice  and  his  grandmother  Lois  were  Jew- 
esses :  Acts  xvi.,  1 ;  2  Tim.  i.,  5.  Paul  may  have  been  the 
means  of  Timothy's  conversion,  but  that  is  by  no  means 
certain.  True,  Paul  calls  him  "  mine  own  son  in  the  faith ;" 
but  that  may  mean  that  Timothy  was  a  man  much  to 
Paul's  mind,  and  acted  toward  him  as  if  he  were  a  son. 
The  narrative  in  Acts  xvi.,  1-3,  would  seem  to  teach  that 
Timothy  was  a  disciple  before  he  saw  Paul.  Paul  circum- 
cised Timothy :  Acts  xvi.,  3.  He  took  a  prominent  part  in 
his  ordination  to  the  work  of  a  minister :  1  Tim.  iv.,  14 ; 
2  Tim.  i.,  6.  Timothy  was  with  Paul  in  many  of  his  jour- 
neys and  labors :  Acts  xvi.,  4 ;  Pom.  xvi.,  21.  Paul  calls 
him  "  my  work-fellow."  Timothy  suffered  imprisonment 
for  Christ :  Heb.  xiii.,  23.  How  long  it  lasted,  we  know 
not — probably  not  long.  We  have  no  certain  information 
respecting  the  time  and  manner  of  Timothy's  death.  He 
did  not  enjoy  good  health,  even  when  young,  but  had 
many  bodily  ailments :  1  Tim.  v.,  23. 

The  peculiarities  of  style  in  this  epistle  are  not  such  as 
to  demand  very  extended  notice.  The  thoughts  are  very 
much  condensed.  Two  classes  of  men  abound  in  the  use  of 
the  adjective — young  men,  who  are  laboring  to  make  their 
thoughts  impressive,  and  old  men,  who  wish  to  condense  as 
much  as  possible.  In  this  epistle,  as  in  that  to  Titus,  there 
is  great  condensation. 

Next  to  the  First  Epistle  to  Timothy  in  order  of  time, 
and  closely  allied  to  it  in  pith  and  scope,  is  the  Epistle  to 
Titus.  This  was  probably  the  thirteenth  of  Paul's  epistles, 
though  Hug  puts  it  as  the  third,  and  Michael  is  dates  it  in 

A2 


10  PASTORAL   THEOLOGY. 

51  or  52,  and  Lardner  in  56 ;  but  Home  and  Tomline  in 
Co,  and  Scott  in  66.  The  authorship  of  Paul  is  generally 
conceded.  It  is  claimed  in  the  first  chapter.  Titus  was  a 
Gentile,  a  Greek :  Gal.  ii.,  3.  He  was  never  circumcised. 
The  reason  why  Paul  did  not  circumcise  him  was  that  it 
was  demanded  and  insisted  on  as  a  thing  obligatory:  Gal. 
ii.,  1-5.  Titus  was  greatly  trusted  and  loved  by  Paul,  who 
calls  him  "mine  own  son  after  the  common  faith:"  Titus 
i.,  4.  See  2  Cor.  ii.,  13 ;  vii.,  6,  13.  Titus  was  an  excel- 
lent minister,  of  good  judgment,  of  great  zeal  and  pru- 
dence, and  in  possession  of  the  high  confidence  of  Paul :  2 
Cor.  viii.,  6,  16,  23.  Titus  was  at  the  Council  at  Jerusa- 
lem. Compare  Acts  xv.,  2 ;  Gal.  ii.,  1.  Having  rendered 
various  important  services  to  the  churches,  particularly  to 
the  Church  at  Corinth,  Paul  left  him  in  Crete,  to  complete 
arrangements  for  the  orderly  and  edifying  management  of 
those  churches :  Titus  i.,  5.  This  was  strong  proof  of  the 
confidence  Paul  had  in  this  Greek.  Crete,  now  bearing 
the  name  of  Candia,  is  an  island  in  the  Mediterranean,  fa- 
mous as  far  back  as  the  days  of  Homer  for  its  hundred 
cities.  It  seems  incredible  that  all  these  should  have  been 
large  towns.  Many  of  them  were  probably  mere  villages. 
The  Cretans  were  rather  famous  in  archery,  and  in  navi- 
gating ships ;  but  they  were  infamous  for  three  great  vices 
— lying,  fierceness,  and  gluttony:  Titus  i.,  12.  Their  lying 
and  deceitfulness  had  grown  into  a  proverb.  Epimenides, 
one  of  their  own  poets,  who  flourished  in  the  sixth  century 
before  Christ,  and  who  is  by  Plato  called  a  "  divine  man," 
and  by  Plutarch  a  "friend  of  God,"  declares  they  were  al- 
ways liars.  Paul  says  this  testimony  was  true.  Six  cent- 
uries made  no  change  for  the  better  on  this  people,  till  the 
Gospel  came  to  them  in  power.  Not  only  did  many  diffi- 
culties arise  from  the  bad  character  and  habits  of  the  peo- 
ple, but  there  were  there  many  Jews,  as  Philo  informs  us. 


SOUKCES   OF   INFORMATION.  11 

Many  of  these,  in  apostolic  times,  greatly  troubled  the 
churches  with  their  old  notions.  In  Paul's  day,  Greece 
was  divided  into  two  parts,  Achaia  and  Macedonia.  The 
subscription  says  this  epistle  was  written  from  Nicopolis, 
which  was  in  Macedonia.  This  may  or  may  not  be  so. 
This  epistle  has  the  same  peculiarities  of  style  found  in  the 
First  Epistle  to  Timothy. 

The  Second  Epistle  to  Timothy  was  pretty  certainly 
the  last  of  Paul's  fourteen  epistles.  It  is  true  that  Lard- 
ner  dates  it  in  61 ;  but  he  stands  alone  in  this  view. 
Home  and  Tomline  date  it  in  65 ;  the  authorized  version, 
Michaelis,  and  Lloyd,  in  QQ ;  Benson,  Macknight,  Paley, 
Clarke,  and  Posenmuller  think  it  was  written  shortly  be- 
fore Paul  suffered  martyrdom.  Now  Paul  was  beheaded 
under  Nero,  and  Nero  died  in  June,  68.  It  is  probable 
that  Scott,  who  dates  it  in  67,  or  Pearson,  who  dates  it  in 
68,  is  more  nearly  correct  than  any  of  those  whose  views 
have  been  given  above.  The  great  object  of  this  epistle 
seems  to  be  to  embolden  Timothy  for  a  day  of  persecution. 
Whether  Timothy  felt  the  effects  of  the  rage  of  the  wicked 
about  to  be  let  loose  is  not  certain.  Neither  do  we  know 
whether  Timothy  reached  Paul  before  the  apostle  was 
beheaded. 

All  these  epistles  prove  the  truth  of  Christianity.  No 
impostor  would  write  such  letters  to  his  private  friend. 
And  they  are  all  replete  with  weighty  truth. 

Besides  the  commentators  who  have  written  on  all  the 
New  Testament,  a  minister  may,  with  advantage,  consult 
the  critical  and  grammatical  Commentary  on  the  Pastoral 
Epistles,  by  Dr.  Charles  J.  Ellicott,  Bishop  of  Gloucester 
and  Bristol.  Of  course,  the  reader  will  find  leanings  and 
prejudices  arising  from  his  Church  relations ;  but  the  work 
has  merits  which  throw  these  faults  into  the  background. 

Besides  the  Pastoral  Epistles,  we  find  here  and  there  in 


12  PASTOEAL   THEOLOGY. 

all  the  sacred  writings,  especially  in  the  Prophets,  the  Gos- 
pels, and  the  Acts  of  the  Apostles,  many  great  and  solemn 
truths,  suited  to  guide  the  man  of  God  in  the  path  of  duty. 

Of  course,  such  great  matters  as  are  involved  in  Pastoral 
Theology  have  not  escaped  the  notice  of  good  men  in  past 
ages.  Among  the  early  fathers  of  the  Church,  Chrysostom, 
Cyprian,  and  Augustine  have  said  many  good  things  on 
this  subject.  The  same  is  true  of  the  Reformers.  But 
we  find  the  best  thoughts  of  fathers  and  Reformers  in  their 
commentaries,  their  letters  to  friends,  or  in  their  writings 
on  other  subjects,  rather  than  in  formal  treatises  on  the 
general  subject. 

In  later  times  we  have  Ostervald's  Lectures  on  the 
Sacred  Ministry ;  De  Pastore  evangelico,  by  Oliver  Bowles, 
published  about  the  middle  of  the  seventeenth  century; 
Gerhard's  Pastoral  Care;  Gibbon's  Christian  Minister; 
George  Herbert's  Country  Parson ;  Mason's  Student  and 
Pastor;  Burnet's  Pastoral  Care;  Baxter's  Reformed  Pas- 
tor; and  Job  Orton's  Letters  to  a  Young  Clergyman. 
Then  we  have  the  works  of  Watts,  "Willison,  Doddridge, 
Flavel,  and  a  host  of  good  writers  of  that  class,  and  of 
Cecil,  D  wight,  Hall,  Ryland,  Fuller,  and  others  of  a  later 
date.  James's  Earnest  Ministry  is  no  mean  book.  The 
Pulpit  Cyclopaedia  has  a  collection  of  many  good  things; 
but  beware  of  its  skeletons  of  sermons.  Smith,  on  The 
Sacred  Office,  is  eloquent.  The  Education  Annuals  had 
considerable  merit.  Dr.  Yan  Rensselaer's  Home,  the 
School,  and  the  Church  may  be  consulted  with  advantage. 
The  Preacher's  Manual,  issued  by  the  Methodist  Book 
Concern,  must  be  of  great  value  to  a  young  Methodist 
preacher,  and  will  reward  any  good  man  for  reading  it. 
Spring's  Power  of  the  Pulpit  is  a  capital  thing  in  its  way. 
The  most  massive  work  extant  on  this  subject  is  Dr.  Can- 
non's Pastoral  Theology,  issued  since  his  death.    It  is  quite 


SOUECES    OF   INFORMATION.  13 

full,  and  very  judicious.  Still  later,  we  have,  in  a  popular 
form,  the  contributions  to  this  branch  of  knowledge  by  Dr. 
James  W.  Alexander,  and  by  Dr.  Nicholas  Murray.  Then 
we  have  the  Pastoral  Office,  by  Rev.  Ashton  Oxenden ;  Ad 
Clerum :  Advices  to  a  Young  Preacher,  by  Dr.  Joseph 
Parker ;  The  Office  and  Work  of  the  Christian  Ministry, 
by  Professor  Hoppin,  of  Yale  College ;  etc.,  etc. 

Very  valuable  thoughts  on  this  subject  may  be  found  in 
the  Lives  of  Philip  Henry,  David  Brainerd,  Henry  Martyn, 
George  Whitefleld,  John  Henry  Livingston,  Archibald 
Alexander,  Ebenezer  Porter,  David  Abeel,  McCheyne,  etc., 
etc. 


CHAPTER  II. 

THE   IMPORTANCE   OF   THE   MINISTRY. 

Every  tribe  of  the  human  family  has  had  some  form  of 
religion.  And  every  form  of  religion  has  had  its  ministers, 
whose  office  it  was  to  disseminate  its  tenets  and  celebrate 
its  rites.  Before  the  days  of  Moses,  those  who  knew  God, 
and  were  his  ministers,  were  the  heads  of  families.  Under 
the  law,  all  the  males  of  thirty  years  old  and  upward  in 
the  tribe  of  Levi,  who  were  qualified,  were  set  apart  to  the 
sacred  service.  These  were  priests,  offering  sacrifices, 
making  intercession,  and  blessing  the  people.  In  Israel, 
those  who  by  revelation  made  known  the  will  of  God 
were  called  seers  or  prophets.  Those  who  expounded  the 
Mosaic  institute  were  called,  in  our  IS"ew  Testament  times, 
lawyers.  Those  who  gave  extracts  from  the  law,  or  copies 
of  the  Scripture,  were  called  scribes.  A  man  might  be  a 
prophet  who  did  not  belong  to  the  tribe  of  Levi;  but 
every  priest  must  be  a  Levite  by  descent.  It  was  always 
the  duty  of  the  priests  to  give  instruction  to  the  people. 
It  was  expressly  provided  that  "  the  priest's  lips  should 
keep  knowledge,"  and  that  the  people  "should  seek  the 
law  at  his  mouth."    Mai.  ii.,  7. 

Under  the  Gospel,  Jesus  Christ  tenderly  regarding  the 
wants  of  his  Church, "  gave  some  apostles,  and  some  proph- 
ets, and  some  evangelists,  and  some  pastors  and  teachers ; 
for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ."  Eph. 
iv.,  11, 12.  Some  of  the  offices  here  mentioned  have  long 
since  ceased.    The  occasion  that  called  for  them  has  passed 


THE   IMPORTANCE   OF   THE   MINISTRY.  15 

away.  The  prophets  of  our  day  are  mere  preachers  of 
truths  already  revealed.  Nor  are  there  in  our  time  any, 
who  hold  the  apostolic  office.  That  wTas  confined  to  those 
who  had  personally  seen  the  Lord  Jesus,  and  were  en- 
dowed with  miraculous  gifts.  These  wTere  the  signs  of  an 
apostle.  Whateley  says,  "  Successors  the  apostles  had 
none."  But  Christ  still  has  a  ministry  on  earth,  and  has 
ordained  that  it  shall  be  continued  to  the  end  of  the  world. 
The  great  commission  under  which  God's  ministers  preach, 
is  proof  of  this :  "  Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost;  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you :  and,  lo,  I  am 
with  you  alway,  even  unto  the  end  of  the  world."  Matt, 
xxviii.,  19,  20.  As  long  as  men  are  ignorant,  they  need  in- 
struction. As  long  as  they  are  out  of  the  wTay,  they  require 
guidance.  As  long  as  God  has  a  people  on  earth,  they 
must  be  built  up  in  faith,  and  have  the  comforts  of  love. 
The  perpetuity  of  the  sacred  office  is  very  clear. 

As  right  views  of  the  ministry  ought  every  where  to  be 
held,  let  us  look  a  little  at  the  importance  of  the  sacred 
office.  It  is  high.  It  is  of  great  value.  No  other  office 
on  earth  can  compare  with  it  in  dignity.  But  let  not  this 
remark  be  misunderstood.     For, 

1.  Ministers  have  no  right  to  lord  it  over  men's  con- 
sciences, to  announce  any  truths,  or  prescribe  any  rules  for 
the  government  of  men's  faith  or  practice,  unless  they  have 
warrant  from  Scripture  for  so  doing.  The  office  of  the 
Gospel  minister  is  not  created  for  the  advantage  of  those 
who  hold  it.  Nor  can  any  herald  of  salvation  bind  the 
consciences  of  men  by  any  wisdom  or  authority  of  his  own. 
His  teachings  are  only  ministerial  and  declarative.  The 
moment  he  utters  sentiments,  and  inculcates  practices  not 
founded  in  the  Word  of  God,  he  transcends  his  commis- 


16  PASTORAL   THEOLOGY. 

sion.  His  words  are  then  of  no  binding  force.  It  is  his 
office,  not  to  make  laws,  but  to  proclaim  those  given  by 
the  Head  of  the  Church ;  not  to  invent  doctrines  by  the 
power  of  his  own  genius,  but  to  study  and  set  forth  those 
proposed  in  Scripture.  Both  for  himself  and  his  brethren, 
Paul  declared :  "  Not  for  that  we  have  dominion  over  your 
faith,  but  are  helpers  of  your  joy."    2  Cor.  i.,  24. 

2.  As  a  minister  of  Christ  is  not  allowed  to  be  a  lord 
over  the  church,  so  neither  may  he  domineer  over  his 
brethren  in  the  sacred  office.  It  is  highly  arrogant  and  very 
wicked  for  any  mortal  to  claim  spiritual  authority  over 
Christ's  ministers.  The  Lord  himself  settled  this  matter: 
"  Jesus  called  them  unto  him,  and  said,  Ye  know  that  the 
princes  of  the  Gentiles  have  dominion  over  them,  and  they 
that  are  great  exercise  authority  upon  them.  But  it  shall 
not  be  so  among  you :  but  whosoever  will  be  great  among 
you, let  him  be  your  minister"  [or  servant].  Matt,  xx.,  25- 
27.  Such  a  Scripture  cuts  up  by  the  roots  all  the  lordly 
pretensions  of  one  minister  of  Christ  over  others. 

3.  Nor  does  the  sacred  office  confer  any  right  or  power 
to  control  any  matter  beyond  its  own  prescribed  functions. 
It  invests  no  one  with  a  right  to  manage  or  direct  civil  or 
political  affairs.  Personally,  ministers  are  citizens,  and, 
like  others,  they  have  a  right  to  their  own  opinions,  and 
to  the  exercise  of  all  their  franchises;  but  their  office  is 
confined  to  sacred  things. 

4.  Nor  does  the  ministry  invest  any  one  with  a  personal 
worthiness  beyond  what  he  otherwise  possesses.  His  sins 
are  no  less  truly  sins,  his  virtues  are  no  more  truly  virtues, 
than  if  he  were  a  private  person.  Official  sanctity  is  no 
substitute  for  personal  holiness. 

Notwithstanding  all  these  things,  the  ministry  of  the 
Gospel  is  very  full  of  dignity  and  importance.  It  is  the 
highest  office  on  earth.     To  forsake  it  for  any  other  office, 


THE   IMPORTANCE    OF    THE   MINISTRY.  17 

however  exalted,  is  a  sad  fall  from  honor.  To  one  who 
solicited  a  civil  appointment  at  his  hand,  Andrew  Jackson 
said :  "As  a  minister  of  the  Gospel  you  already  hold  an 
office  much  higher  than  any  in  my  gift  or  in  my  posses- 
sion. If  you  shall  be  able  to  give  a  good  account  of  that, 
it  will  be  as  much  as  could  be  expected  of  any  man."  The 
old  President  was  right. 

Let  us  notice  a  few  particulars : 

I.  The  names  and  titles  given  to  God's  ministers  evince 
the  high  character  of  their  office.  They  are  about  fifty 
times  called  ?nen  of  God.  This  language  is  found  in  both 
Testaments.  Others  are  men  of  war,  men  of  the  world, 
men  of  science,  men  of  authority,  fathers,  or  brethren ; 
but  a  minister  of  the  Gospel  is  a  man  of  God.  His  office 
is  conferred  by  God.  His  work  is  in  the  things  of  God. 
For  its  success  he  is  wholly  dependent  on  the  special  bless- 
ing of  God.  Rightly  performed,  its  duties  directly  advance 
the  glory  of  God. 

Sometimes  ministers  of  God's  Word  are  called  angels,  or 
messengers.  Their  errands  are  errands  of  mercy.  They 
go  on  God's  business,  not  their  own.  They  get  all  their 
authority  from  Heaven.  They  deliver  the  messages  sent 
by  their  Master  to  a  lost  world. 

"Ye  who  your  Lord's  commission  bear, 
His  way  of  mercy  to  prepare — 
Angels  he  calls  you:  be  your  strife 
To  lead  on  earth  an  angel's  life. 
Think  not  of  rest :  though  dreams  be  sweet, 
Start  up,  and  ply  your  heavenward  feet. 
Is  not  God's  oath  upon  your  head, 
Ne'er  to  sink  back  on  slothful  bed? 
Never  again  your  loins  untie, 
Nor  let  your  torches  waste  and  die, 
Till,  when  the  shadows  thickest  fall, 
Ye  hear  your  Master's  midnight  call." 


18  PASTOKAL   THEOLOGY. 

Ministers  are  also  called  shepherds,  or  pastors.  This 
was  a  title  given  to  kings  and  heads  of  nations.  Except 
among  the  Egyptians,  it  seems  always  to  have  been  a  mark 
of  high  respect.  God  claims  it  as  honorable  to  himself. 
He  is  the  Shepherd  of  Israel,  who  leads  Joseph  like  a 
flock.  This  is  one  of  the  titles  of  Christ.  lie  is  "the 
chief  Shepherd,"  "the  good  Shepherd,"  "the  one  Shep- 
herd." Under  him  his  ministers  feed  the  flock,  watch 
over  it,  and  care  for  it. 

Ministers  are  also  called  bishops,  or,  as  the  word  is  ren- 
dered in  Acts  xx,  28,  overseers.  It  is  the  great  business 
of  God's  ministers  to  oversee  the  people  of  God,  to  guard 
them  against  foes  and  dangers.  This  title  is  so  excellent 
that  "the  apostle  of  the  circumcision"  applies  it  to  Christ, 
calling  him  the  Shepherd  and  Bishop  of  souls :  1  Pet. 
ii.,  25. 

Ministers  are  also  called  watchmen.  They  are  placed 
on  the  walls  and  towers  of  Zion  to  keep  the  city  of  God. 
They  are  to  look  out,  and  give  notice  of  the  approach  of 
enemies.  They  must  give  the  alarm  when  any  danger  im- 
pends. They  are  set  to  this  work  by  God  himself.  If 
they  betray  their  trust,  men  will  perish,  and  their  blood 
will  be  required  of  the  unfaithful  men  who  ought  to  have 
sounded  the  trumpet. 

Ministers  are  also  embassadors  for  Christ.  He  has  sent 
them  to  offer  terms  of  peace  to  rebellious  men.  If  faith- 
ful to  God  and  to  the  souls  of  men,  they  deserve  great 
honor,  and  shall  surely  receive  it.  They  plead  the  cause 
of  him  who  is  the  God  of  the  whole  earth,  yes,  the  God  of 
heaven.  The  sovereign  authority  of  the  universe  gives 
them  their  commission.  It  is  signed  and  sealed  by  the 
King  of  kings. 

In  like  manner  all  the  titles  of  God's  ministers  indicate 
the  honorableness  and  greatness  of  their  work. 


THE   IMPOETANCE   OF   THE   MINISTRY.  19 

•  Bishop  Ken  thus  sums  up  a  reference  to  most  of  these 
titles : 

"Give  me  the  priest  whose  graces  shall  possess 
Of  an  embassador  the  just  address ; 
A  father's  tenderness;  a  shepherd's  care; 
A  leader's  courage,  which  the  cross  can  bear; 
A  ruler's  awe ;   a  watchman's  wakeful  eye ; 
A  Jisher's  patience,  and  a  laborer's  toil ; 
A  guide's  dexterity  to  disembroil; 
A  prophet's  inspiration  from  above ; 
A  teacher's  knowledge,  and  a  Saviour's  love." 

II.  All  the  accounts  given  us  in  Scripture  concerning 
the  nature  of  a  minister's  work  lead  us  to  high  conceptions 
of  the  greatness  and  importance  of  the  office  he  holds. 
Preachers  and  pastors  are  sent  forth  by  him  who  is  self- 
existent,  and  independent  of  all  powers,  of  all  worlds. 
His  throne  has  stood  from  eternity.  He  is  from  everlast- 
ing to  everlasting.  He  is  sovereign  of  the  blazing  universe 
above  and  around  us.  His  throne  is  spotless.  lie  is  in- 
finitely excellent.  And  he  sends  his  servants  to  tell  us 
who  he  is,  what  is  his  will,  and  what  are  his  laws.  In  its 
wickedness  this  world  looks  upon  the  character  of  God 
either  as  contemptible  or  unamiable.  Nor  without  the 
lamp  of  truth  held  up  by  God's  ministers  have  the  mass  of 
men  ever  had  just  thoughts  of  God.  Without  instruction, 
the  human  mind  is  soon  lost  in  fears  or  conceits.  If  there 
is  a  God,  his  character  must  be  the  most  interesting  of  all 
themes  of  inquiry.  To  teach  the  knowledge  of  God  is  the 
first  great  business  of  the  minister  of  Christ. 

Another  great  design  of  the  ministry  is  to  hold  forth  just 
sentiments  respecting  the  government  of  God.  Is  it  uni- 
versal ?  is  it  particular  ?  is  it  supreme  \  is  it  good  ?  is  it 
perfect  ?  Untaught  by  God,  man  can  not  satisfactorily 
answer  these  questions.    He  finds  himself  in  a  world  where 


20  PASTORAL   THEOLOGY. 

troubles  roll  over  him  like  waves  of  the  sea.  "What  do 
these  mean  ?  Are  they  tokens  of  wrath  ?  Are  they  fatherly 
chastisements  I  Will  they  work  for  good  ?  or  are  they  pre- 
cursors of  ruin  ?  None  can  tell  except  as  light  is  poured 
on  these  matters  by  the  Word  of  God,  and,  commonly,  as 
,that  Word  is  held  forth  by  a  living  ministry. 

Nor  can  we  any  where  but  in  the  Christian  doctrine  find 
the  true  theory  of  human  nature.  Are  we  immortal?  or 
shall  we  perish  like  the  brutes  ?  Are  we  accountable  ?  if 
so,  to  whom  ?  to  what  extent  ?  and  on  what  principles  ? 
Are  we  fallen  and  sinful?  or  are  we  pure  and  upright? 
If  we  are  sinners,  are  we  forever  and  irretrievably  lost  ? 
or  is  a  remedy  provided  ?  if  so,  what  is  that  remedy  ? 
These  are  inquiries  on  which  every  thinking  man  feels 
that  he  needs  light.  Nor  has  any  untaught  mind  ever 
reached  correct  knowledge  on  these  subjects,  though  many 
have  indulged  conjectures.  The  best  discoveries  of  guilt 
and  misery  among  men  seem  to  have  led  to  nothing  but 
hopeless  sorrow. 

Some  may  say  that  all  these  matters  are  revealed  in 
Scripture,  and  that  it  is  enough  to  give  men  the  printed 
Word  of  God,  and  so  quite  do  away  with  the  ministry  of 
reconciliation. 

In  answer,  it  may  be  said :  1.  God  has  ordained  other- 
wise. He  says,  "  Preach  the  Gospel  to  every  creature." 
His  plan  is  by  the  foolishness  of  preaching  to  save  them 
that  believe.  All  God's  counsels  are  wisdom  and  mercy, 
love  and  faithfulness.  In  the  end  it  will  be  found  best  to 
submit  to  every  appointment  of  Heaven.  2.  Many,  whose 
souls  are  worth  as  much  as  those  of  the  learned,  can  not 
read  the  Word  of  God,  even  when  translated  into  their  na- 
tive language.  Sometimes  there  are  wicked  laws,  which 
hinder  or  discourage  the  perusal  of  Scripture.  Many  can 
not  read,  and  have  no  one  to  teach  them  that  useful  art. 


THE    IMPORTANCE    OF    THE   MINISTRY.  21 

Others,  who  have  some  opportunities  to  learn,  do  not  em- 
brace them.  And  many,  who  can  read  a  little,  do  it  so 
badly  that  they  have  no  pleasure  in  it,  and  so  do  not  profit 
withal.  3.  Every  man  knows  how  much  more  we  are  af- 
fected by  what  we  hear  well  spoken  than  by  what  we  read. 
By  far  the  greater  amount  of  human  knowledge  is  trans- 
mitted orally.  Even  so  faith  comes  by  hearing  the  Word 
of  God.  What  man,  having  life,  liberty,  property,  or  repu- 
tation at  stake,  would  consent  that  his  prosecutor  should 
orally  address  the  court  and  j  ury,  while  his  advocate  should 
defend  him  only  by  writings  put  into  the  hands  of  those 
who  were  to  decide  in  his  case?  The  written  defense 
may  be  very  able,  learned,  and  ingenious ;  yet  every  wise 
man  would  wish  to  have  it  impressively  delivered.  So 
the  momentous  truths  of  religion  commonly  have  their 
greatest  effect  when  solemnly  preached  to  men.  The 
Scriptures  are  indeed  excellent.  To  search  them  is  a  com- 
manded and  a  profitable  duty.  Yet  observation  shows 
that  where  God's  Word  is  most  abundantly  preached,  there 
it  is  most  laboriously  studied  in  private ;  and  that  where 
there  are  few  or  no  preachers,  there  the  Bible  falls  into 
general  neglect.  4.  Moreover,  God  has  long  and  greatly 
blessed  the  preaching  of  his  Word  to  the  awakening,  en- 
lightening, conversion,  sanctification,  and  comfort  of  his 
people.  In  Scripture,  many  narratives  show  how  abun- 
dantly God  has  honored  this  means  in  leading  souls  to 
Christ.  In  every  age  the  living  teacher  has  been  God's 
chief  instrument  for  bringing  to  the  fold  of  Christ  the 
lost  sheep.     Candid  men  will  not  deny  this. 

In  these  general  views,  many  of  the  best  and  wisest  men 
have  expressed  concurrence — thus : 

"  Where  there  is  no  vision  the  people  perish." — Solomon. 

"  I  magnify  mine  office." — Paul. 

"  The  minister  is  then  in  the  very  height  of  his  dignity, 


22  PASTOEAL    THEOLOGY. 

when  from  the  pulpit  he  feeds  the  Lord's  flock  with  sacred 
doctrine." — Erasmus. 

"The  pulpit  is  our  main  battle-field.  There  we  win 
triumphs  or  sustain  defeats.  The  angels  have  not  such 
a  throne." — Law. 

"The  work  of  the  ministry  must  be  acknowledged  by 
all  wTho  believe  the  truths  of  revelation,  and  hope  for  hap- 
piness beyond  the  grave,  to  be  the  most  important  in 
which  a  human  being  can  possibly  engage." — Coke. 

"  The  work  of  the  ministry  is  the  most  momentous  and 
excellent  in  which  a  mortal  man  can  engage,  and  one 
which  no  man  who  has  a  just  impression  of  its  nature  arid 
consequences  will  lightly  think  of  undertaking." — Gunn. 

"  The  greatest  preferment  under  heaven  is  to  be  an  able, 
painful,  successful,  suffering,  cast-out  minister  of  the  New 
Testament." —  Whitefield. 

"He  bore  his  great  commission  in  his  look, 
But  sweetly  tempered,  awed,  and  softened  all  he  spoke. 
He  preached  the  joys  of  heaven  and  pains  of  hell, 
And  warned  the  sinner  with  becoming  zeal ; 
But  on  eternal  mercy  loved  to  dwell. 
He  taught  the  Gospel  rather  than  the  law, 
And  forced  himself  to  drive,  but  loved  to  draw. 
For  fear  but  frightens  minds ;   but  love,  like  heat, 
Exhales  the  soul  sublime,  to  seek  her  native  seat. 
To  threats  the  stubborn  sinner  oft  is  hard, 
Wrapt  in  his  crimes,  against  the  storm  prepared ; 
But  when  the  milder  beams  of  mercy  play, 
He  melts,  and  throws  his  cumbrous  cloak  away. 
Lightnings  and  thunder  (heaven's  artillery), 
As  harbingers,  before  the  Almighty  fly ; 
Those  but  proclaim  his  style,  and  disappear ; 
The  stiller  sound  succeeds,  and  God  is  there!" — Chancer. 

"The  pulpit  (in  the  sober  use 
Of  its  legitimate,  peculiar  pow'rs) 
Must  stand  acknowledged,  while  the  world  shall  stand, 


THE    IMPORTANCE    OF   THE   MINISTRY.  23 

The  most  important  and  effectual  guard, 

Suj^port,  and  ornament  of  virtue's  cause. 

There  stands  the  messenger  of  truth — there  stands 

The  legate  of  the  skies !     His  theme  divine, 

His  office  sacred,  his  credentials  clear — 

By  him  the  violated  law  speaks  out 

Its  thunders ;   and  by  him,  in  strains  as  sweet 

As  angels  use,  the  Gospel  whispers  peace. 

He  'stablishes  the  strong,  restores  the  weak, 

Reclaims  the  wand'rer,  binds  the  broken  heart, 

And,  armed  himself  in  panoply  complete 

Of  heavenly  temper,  furnishes  with  arms 

Bright  as  his  own,  and  trains,  by  every  rule 

Of  holy  discipline,  to  glorious  war, 

The  sacramental  host  of  God's  elect!" — Cowper. 


CHAPTER  III. 

A    CALL   TO   THE   MINISTRY. 

It  is  easy  to  state,  but  difficult  to  apply,  the  true  doctrine 
respecting  a  call  to  the  sacred  office.  We  must  state  prin- 
ciples with  all  possible  clearness.  If  men  abuse  them,  it 
is  their  fault.  Human  weakness  and  depravity  are  seldom 
more  manifest  than  respecting  men's  duty  as  to  the  minis- 
try. Timidity  and  rashness,  fear  of  man  and  love  of  the 
world,  voluntary  humility  and  undue  forwardness,  all  at 
times  bear  on  men's  decisions  in  this  matter. 

These  things  can  all  be  maintained : 

I.  All  men  are  not  called  to  the  sacred  office.  All  are 
bound  to  glorify  God  and  serve  their  generation.  But  all 
are  not  bound  to  preach  the  Gospel. 

II.  God  alone  can  call  any  man  into  the  ministry.  This 
is  a  divine  prerogative.  No  sovereign  would  allow  another 
to  appoint  his  ministers.  The  sovereign  of  the  universe 
calls  to  him  whom  he  will.  Christ  is  the  head  of  the 
Church.  Law :  "  Our  commission  is  not  of  man ;  the  cere- 
monial of  the  Church  accredits,  but  the  anointing  of  the 
Spirit  designates." 

III.  The  greater  part  of  mankind  are  not  called.  Half 
of  the  human  family  are  females.  "  I  suffer  not  a  woman 
to  teach."  1  Tim.  ii.,  12.  Nor  is  any  wicked  man  called  to 
the  sacred  office.  The  Scripture  is  clear.  Psa.  L,16.  Nor 
is  any  young  convert,  who  has  not  had  time  to  learn  by 
study  and  experience,  called  at  this  time  to  enter  on  the 
duties  of  the  ministry.  1  Tim.  iii.,  6.  Nor  is  any  one  who 
has  been  guilty  of  infamous   crimes   called  to  this  holy 


A   CALL  TO   THE   MINISTRY.  25 

work.  1  Tim.  iii.,  2.  "  The  wicked  walk  on  every  side 
when  the  vilest  men  are  exalted."  Psa.  xii.,  8.  One  of  the 
great  sins  of  Jeroboam  was  that  he  dared  to  make  priests 
of  others  than  Levites.  The  second  was  like  unto  it :  He 
took  of  the  lowest  of  the  people  for  this  high  office.  Thus 
he  ruined  all  his  prospects.  1  Kings  xii.,  31 ;  xiii.,  33,  34. 
Neither  are  all  men  of  good  name  and  good  talents  called 
to  the  ministry.  There  is  as  real  need  of  good  men  in  all 
the  offices  and  stations  of  life  as  in  this  holy  work. 

IY.  The  Scriptures  do  in  many  ways  require  that  every 
minister  in  God's  house  shall  be  called  to  his  office  by  the 
Lord.  The  passages  relied  on  for  proof  are  such  as  these ; 
Numb,  xviii.,  7 ;  Deut.  xviii.,  20 ;  Isa.  vi.,  8 ;  xi.,  2,  3  ;  lxi., 
1-3 ;  Jer.  i.,  4-19 ;  xxiii.,  30,  32  ;  Ezek.  xiii.,  3 ;  Matt,  iv., 
18-20 ;  Acts  xiii.,  2  ;  Eom.  i.,  1 ;  1  Cor.  i.,  1 ;  Tit.  i.,  6 ;  Ileb. 
v.,  4.  The  language  of  some  of  these  places  is  exceedingly 
clear,  and  very  alarming  to  intruders  into  sacred  functions. 
Here  are  the  words  of  some  of  them :  "  I  have  given  your 
priest's  office  unto  you  as  a  service  of  gift ;  and  the  stranger 
that  cometh  nigh  shall  be  put  to  death ;"  "  The  prophet, 
which  shall  presume  to  speak  a  word  in  my  name,  which  I 
have  not  commanded  him  to  speak,  shall  die ;"  "  Behold,  I 
am  against  the  prophets  that  steal  my  words ;"  "  Woe  unto 
the  foolish  prophets,  that  follow  their  own  spirit,  and  have 
seen  nothing ;"  "  The  Holy  Ghost  said,  Separate  me  Bar- 
nabas and  Saul,  for  the  work  whereunto  I  have  called 
them ;"  "  No  man  taketh  this  honor  to  himself  but  he  that 
is  called  of  God,  as  was  Aaron."  The  Most  Hip-h  would 
not  allow  even  the  mechanical  work  of  the  Tabernacle  to 
be  done  by  any  one  until  he  had  "  called  Bezaleel,  and  filled 
him  with  the  Spirit  of  God,  in  wisdom,  and  in  understand- 
ing, and  in  all  manner  of  workmanship,  to  devise  cunning 
works,  to  work  in  gold,  and  in  silver,  and  in  brass,  and  in 
cutting  of  stones,  to  set  them,  and  in  carving  of  timber,  to 

B 


26  PASTOEAL   THEOLOGY. 

Work  in  all  manner  of  workmanship."  Surely,  then,  he 
would  not  have  men  enter  on  the  most  delicate  and  diffi- 
cult work  in  the  world  without  his  Holy  Spirit. 

Y.  The  judgment  of  the  fathers  of  the  Church  in  past 
ages  fully  coincides  with  these  teachings  of  Scripture. 
Luther  solemnly  warns  men,  whatever  their  attainments  in 
learning  and  wisdom,  never  to  enter  the  ministry  unless  call- 
ed of  God.  Yinet  says, "  We  must  be  called  of  God  .  .  . 
Whether  external  or  internal,  the  call  ought  to  be  divine." 
The  Church  of  England  requires  an  affirmative  answer  to 
this  solemn  question  :  "  Do  you  trust  that  you  are  inwardly 
moved  by  the  Holy  Ghost  to  take  upon  you  this  office  and 
ministration,  to  serve  God  for  the  promoting  of  his  glory 
and  the  edifying  of  his  people  ?"  Burnet  well  says :  "  Cer- 
tainly the  answer  that  is  made  ought  to  be  well  considered ; 
for  if  any  says, '  I  trust  so,'  that  yet  knows  nothing  of  any 
such  motive,  and  can  give  no  account  of  it,  he  lies  to  the 
Holy  Ghost,  and  makes  his  first  approach  to  the  altar  with 
a  lie  in  his  mouth,  and  that  not  unto  men,  but  unto 
God." 

It  is  a  mighty  stay  to  a  good  man,  in  the  midst  of  the 
toils  and  trials  of  the  ministry,  to  know  that  he  is  moved 
by  God,  and  that  so  he  has  the  full  comfort  of  all  the 
promises  made  to  such  as  obey  the  heavenly  calling.  It  is 
always  safe  to  stand  in  our  lot,  and  do  and  suffer  the  whole 
will  of  God. 

Yl.  It  is  a  great  and  undeserved  honor  to  be  put  into 
the  sacred  office.  Paul  says :  "  To  me  is  this  grace  given, 
that  I  should  preach  among  the  Gentiles  the  unsearchable 
riches  of  Christ."  Eph.  iii.,  8.  No  man  deserves  to  be  a 
minister  of  the  Lord  Jesus.  Such  an  honor  is  far — yea,  in- 
finitely— above  the  merits  of  any  living  man. 

YII.  Yet  great  as  is  this  honor,  it  does  not  puff  up  a 
good  man.     In  the  same  connection  in  which  Paul  speaks 


A    CALL   TO   THE   MINISTRY.  27 

of  the  favor  thus  shown  him,  he  says  he  is  "  less  than  the 
least  of  all  saints."  In  fact,  every  man  of  sense  and  piety 
knows  that,  in  the  government  and  edification  of  the 
Church,  God  often  "  chooses  the  foolish  things  of  the  world 
to  confound  the  things  that  are  mighty;  and  the  .base 
things  of  the  world,  and  the  things  that  are  despised,  and 
the  things  that  are  not,  hath  he  chosen  to  bring  to  naught 
the  things  that  are,  that  no  flesh  might  glory  in  his  pres- 
ence." This  treasure  is  in  earthen  vessels,  that  the  ex- 
cellence of  the  power  may  be  of  God  and  not  of  men. 
1  Cor.  i.,  27-29;  2  Cor.  iv.,  7. 

VIII.  It  can  not  be  safely  denied  that  bad  men,  some 
very  bad  men,  have  entered  the  ministry  of  the  Gospel. 
Such  are  noticed  in  the  New  Testament.  Such  are  found 
in  more  modern  times.  Some  such  have  discovered  and 
bewailed  their  error.  Hear  Scott,  the  commentator,  as  he 
tells  what  first  led  him  into  the  ministry :  "  My  views,  as 
far  as  I  can  ascertain  them,  were  these  three :  a  desire  of 
a  less  laborious  and  more  comfortable  way  of  procuring  a 
livelihood  than  otherwise  I  had  the  prospect  of;  the  ex- 
pectation of  more  leisure  to  employ  in  reading,  of  which  I 
was  inordinately  fond ;  and  a  proud  conceit  of  my  abilities, 
with  a  vain-glorious  imagination  that  I  should  some  time 
distinguish  and  advance  myself  in  the  literary  world. 
These  were  my  ruling  motives  in  taking  this  bold  step — 
motives  as  opposite  to  those  which  should  influence  men 
to  enter  this  sacred  office  as  pride  is  opposite  to  humility, 
ambition  to  contentment  in  a  low  estate,  and  a  willingness 
to  be  the  least  of  all,  and  the  servant  of  all ;  as  opposite  as 
the  love  of  self,  of  the  world,  of  filthy  lucre,  and  slothful 
ease,  is  to  the  love  of  God,  of  souls,  and  of  the  laborious 
work  of  the  ministry.  To  me,  therefore,  be  the  shame  of 
this  hateful  sin,  and  to  God  be  all  the  glory  for  overruling 
it  for  good !"     The  history  of  the  early  part  of  the  life  of 


28  PASTOEAL   THEOLOGY. 

Chalmers  contains  an  awful  warning  to  men  not  to  enter 
the  ministry  from  secular  motives. 

IX.  What,  then,  is  a  call  to  the  sacred  office  ?  A  call 
may  be  extraordinary  and  miraculous,  like  that  of  Paul ; 
or  ordinary,  as  is  that  of  all  God's  ministers  since  the  days 
of  miracles.  An  ordinary  call  may  be  as  clear  and  satis- 
factory as  one  accompanied  by  a  great  wonder.  The  ordi- 
nary call  is  general,  arising  from  the  wants  and  necessities 
of  millions  of  dying  men ;  or  special,  making  it  clear  to  an 
individual  that  it  is  his  duty  to  serve  God  and  his  genera- 
tion by  becoming  a  herald  of  salvation.  A  special  call  to 
the  ministry  is  such  a  concurrence  of  qualities  and  events 
in  an  individual,  as,  if  explained  by  the  principles  of  the 
Bible  and  of  common-sense,  will  manifest  the  will  of  God 
that  that  individual  should  enter  the  ministry.  In  deter- 
mining whether  one  be  thus  specially  called,  both  the  Word 
and  providence  of  God  must  be  duly  regarded  as  they  ex- 
plain each  other,  and  as  they  unitedly  shed  light  on  this 
subject.  v 

1.  The  first  element  of  a  call  is  a  strong  and  abiding  de- 
sire for  the  work,  springing  from  a  supreme  love  to  Christ. 
So  says  Paul :  "  This  is  a  true  saying,  if  a  man  desire  the 
office  of  a  bishop,  he  desireth  a  good  work."  1  Tim.  iii.,  1. 
The  first  verb  here  rendered  desire  expresses  both  eager- 
ness and  fixedness  of  mind.  If  the  desire  for  the  ministry 
is  faint,  the  trials  to  be  endured  will  soon  overcome  it.  If 
it  is  not  a  fixed  inclination  of  the  mind,  it  will  soon  give 
way  without  any  great  trial.  The  ministry  is  a  life-work. 
The  love  of  it  must  be  life-long.  This  desire  must  be  not 
for  the  honor,  the  leisure,  or  the  ease  of  the  office,  but  for 
the  worh  belonging  to  it,  with  the  joys  and  sorrows,  pains 
and  pleasures,  labors  and  comforts  attending  a  conscien- 
tious discharge  of  its  duties. 

2.  Another  element  of  a  call  is  a  deep  and  abiding  sense 


A   CALL   TO   THE   MINISTRY.  29 

of  personal  weakness  and  imworthiness.  He  who  feels 
aright  in  view  of  the  difficulties  and  responsibilities  of 
the  work,  must  with  Paul  say,  "Who  is  sufficient  for  these 
things?"  This  sense  of  weakness  has  made  many  good 
men  tremble  and  shrink  at  the  thought  of  entering  the 
ministry.  When  God  told  Jeremiah  that  he  had  "ordained 
him  a  prophet,"  that  good  man  said,  "Ah,  Lord  God,  I 
can  not  speak,  for  I  am  a  child."  But  God  gave  him  the 
assurance  of  all  needed  strength  and  succor.  On  that  he 
rested  and  went  forward.  So  when  Christ  called  the  per- 
secutor of  Tarsus,  he  knew  what  difficulties  he  would  have 
from  his  past  life  and  in  his  future  labors,  and  he  person- 
ally said  to  him:  "Rise,  and  stand  upon  thy  feet;  fori 
have  appeared  unto  thee  for  this  purpose,  to  make  thee  a 
minister  and  a  witness  both  of  these  things  which  thou 
hast  seen,  and  of  those  things  in  the  which  I  will  appear 
unto  thee;  delivering  thee  from  the  people  and  from  the 
Gentiles,  unto  whom  I  now  send  thee,  to  open  their  eyes, 
and  to  turn  them  from  darkness  to  light,  and  from  the  pow- 
er of  Satan  unto  God,  that  they  may  receive  forgiveness 
of  sins  and  inheritance  among  them  which  are  sanctified 
by  faith  that  is  in  me."  Paul  never  forgot  this  interview. 
He  quoted  these  words  in  his  old  age.  They  made  him 
calm  and  firm  before  the  cruel  and  the  mighty.  But  for 
them  he  had  fallen  at  the  threshold.  His  sense  of  person- 
al weakness  and  imworthiness  never  left  him.  Indeed,  it 
grew  upon  him  all  his  life.  At  one  time  he  says, "  I  am 
the  least  of  the  apostles,  that  am  not  worthy  to  be  called 
an  apostle."  Later  in  life  he  says,  "  I  am  less  than  the 
least  of  all  saints."  Still  later  in  life,  as  he  was  nearing 
his  eternal  home,  he  cries,  "I  am  the  chief  of  sinners." 
Compare  1  Cor.  xv.,  9 ;  Eph.  iii.,  8 ;  1  Tim.  i.,  15.  In  like 
manner,  it  might  be  shown  how  Chrysostom,  Augustine, 
Calvin,  Knox,  and  others  trembled  at  the  thought  of  living 


30  PASTOEAL   THEOLOGY. 

under  the  awful  responsibilities  of  the  ministry.  On  the 
day  of  his  ordination,  Philip  Henry  meekly  wrote :  "  I  did 
this  day  receive  so  much  honor  and  work  as  ever  I  shall 
know  what  to  do  with.  Lord  Jesus,  proportion  supplies 
accordingly."  The  better  men  are  fitted  for  this  great 
work,  the  deeper  is  their  sense  of  unfitness  and  un worthi- 
ness. 

3.  One  part  of  a  call  is  a  comfortable  persuasion  that, 
weak  and  unworthy  as  we  are,  we  may  yet  hope  for  needed 
grace  and  strength.  So  God  said  to  the  weeping  prophet : 
"  Say  not,  I  am  a  child ;  for  thou  shalt  go  to  all  that  I 
shall  send  thee,  and  whatsoever  I  command  thee  shalt  thou 
speak.  Be  not  afraid  of  their  faces,  for  I  am  with  thee  to 
deliver  thee."  Jer.  i.,  7,  8.  The  young  prophet  objected 
no  more.  To  such  pleasing  hope  and  confidence  the  great 
apostle  alludes :  "  And  such  trust  have  we  through  Christ 
to  God-ward ;  not  that  we  are  sufficient  as  of  ourselves,  but 
our  sufficiency  is  of  God,  who  also  hath  made  us  able  min- 
isters of  the  New  Testament."  2  Cor.  iii.,  4-6.  God  sends 
not  any  man  on  a  warfare  at  his  own  charges.  He  can 
cause  the  "  worm  Jacob  "  to  "  thresh  the  mountains."  He 
can  make  the  feeble  as  David.  When  we  are  strengthened 
with  might  by  his  Spirit  in  the  inner  man,  and  are  sure 
that  as  our  days,  so  shall  our  strength  be,  we  need  have  no 
tormenting  fears.  This  is  one  of  the  grand  victories  of 
faith. 

4.  Kindred  to  the  foregoing  is  a  high  estimate  of  the 
office  itself,  and  of  its  appropriate  labors,  pleasures,  and 
consolations.  He  is  not  fit  for  the  ministry  who  can  not 
find  in  its  peculiar  duties  and  enjoyments  a  satisfaction 
which  he  can  not  find  in  any  other  employment.  Paul 
says  the  ministry  is  "  a  good  work."  He  honored  his  own 
calling.  Luther  says,  "  When  I  was  but  a  young  divine, 
methought  Paul  did  unwisely  in  glorying  so  oft  of  his 


A  CALL   TO   THE   MINISTRY.  31 

calling  ill  all  his  epistles;  but  I  did  not  understand  his 
purpose,  for  I  knew  not  that  the  ministry  of  God's  Word 
was  so  weighty  a  matter."  He  who  regards  any  other  call- 
ing as  comparable  to  the  sacred  office  will  probably  soon 
turn  aside  to  something  else.  At  least,  he  will  have  but  a 
dull  time  in  pretending  to  perform  the  self-denying  duties 
of  a  Gospel  minister.  It  is  not  easy  for  any  man  to  esteem 
too  highly  the  privilege  of  being  a  herald  of  salvation. 
Brown,  of  Haddington,  says:  "Now,  after  forty  years' 
preaching  of  Christ,  and  his  great  and  sweet  salvation,  I 
think  I  would  rather  beg  my  bread  all  the  laboring  days 
of  the  week,  for  the  opportunity  of  publishing  the  Gospel 
on  the  Sabbath  to  an  assembly  of  sinful  men,  than,  with- 
out such  a  privilege,  enjoy  the  richest  possessions  on  earth. 
By  the  Gospel  do  men  live,  and  in  it  is  the  life  of  my  soul." 
There  is  no  human  comforter  like  the  able,  skillful  minister. 
There  is  no  light  like  that  which  he  is  authorized  to  pour 
on  the  darkness  of  our  path.  There  are  no  glories  like 
those  to  which  he  points  and  invites  us.  There  are  no 
victories  like  those  which  he  achieves.  T.  Adam  says : 
"  A  poor  country  parson,  fighting  against  the  devil  in  his 
parish,  has  nobler  ideas  than  Alexander  had."  When  a 
man  voluntarily  quits  the  ministry  for  any  secular  office  or 
honors,  it  is  as  if  the  king  of  a  great  people  had  laid  aside 
his  sceptre  for  a  constable's  mace.  From  a  just  estimate 
of  the  ministry  naturally  flows  a  hearty  devotion  to  it.  At 
his  ordination,  George  Herbert  writes :  "  I  will  consecrate 
all  my  learning,  and  all  my  poor  abilities,  to  advance  the 
glory  of  that  God  that  gave  them,  knowing  that  I  can  never 
do  too  much  for  him  that  hath  done  so  much  for  me  as  to 
make  me  a  Christian ;  and  /  will  labor  to  be  like  my  Sav- 
iour, by  making  humility  lovely  in  the  eyes  of  all  men, 
and  by  following  the  merciful  and  meek  example  of  my 
dear  Jesus." 


32  PASTOEAL   THEOLOGY. 

5.  Another  part  of  a  call  to  the  ministry  is  the  possession 
of  the  necessary  learning  and  power  of  explaining  and  en- 
forcing truth,  or  the  means  and  desire  of  acquiring  them. 
No  man  is  called  to  teach  what  he  does  not  know,  and  can 
not  or  will  not  learn.  To  pretend  the  contrary  is  unreason- 
able. Unless  men  have  the  spirit  of  wisdom  and  under- 
standing, of  counsel  and  of  might,  of  knowledge  and  of  the 
fear  of  the  Lord,  they  can  not  in  any  measure  be  such  min- 
isters as  their  Master  was,  or  as  he  desires.  Isa.  xi.,  2-3. 
One  of  very  limited  knowledge  of  divine  things  may  be 
called  to  prepare  for  the  great  work  of  this  holy  calling. 
This,  in  fact,  was  the  call  of  the  four  fishermen,  mentioned 
in  Matt,  iv.,  18-20 :  "  Follow  me,  and  I  will  make  you 
fishers  of  men,"  said  Christ  to  two  of  them.  The  history 
of  the  other  two  shows  their  call  to  have  been  similar. 

There  is  no  dispensing  with  such  qualifications  as  these 
in  all  who  fill  the  sacred  office :  viz.,  an  experimental  ac- 
quaintance wTith  the  truths  of  Scripture.  The  Christian 
character  must  be  somewhat  matured.  There  must  be 
consistency  and  harmony  in  the  personal  piety  of  the  can- 
didate. There  must  be  capacity  for  teaching  and  guiding 
others.  It  is  only  "  the  words  of  the  wise  that  are  as  goads." 
Carnal  policy  is  no  substitute  for  heavenly  skill.  "  Where 
is  the  wise  ?  where  is  the  scribe  ?  where  is  the  disputer  of 
this  world  ?  hath  not  God  made  foolish  the  wisdom  of  this 
world  ?"  God's  ministers  must  indeed  be  harmless  as 
doves,  but  they  must  be  wise  as  serpents.  Matt,  x.,  16.  Ee- 
ligious  teachers  must  have  knowledge,  not  only  of  some 
elementary  truths,  but  of  the  system  of  doctrine  and  morals 
contained  in  God's  Word.  How,  when,  or  where  such 
knowledge  is  gained  is  a  matter  of  little  moment.  It  must 
be  accurate,  and  not  consist  of  vague  notions.  It  must  be 
sound  and  scriptural :  Jer.  xxiii.,  28.  It  must  also  be  ex- 
tensive :  Matt,  xiii.,  52 ;  Col.  i.,  9 ;  ii.,  2 ;  2  Tim.  ii.,  7 ;  iii., 


A    CALL   TO   THE   MINISTRY.  33 

16, 17.  A  minister  must  also  possess  the  power  of  com- 
municating knowledge  in  such  a  way  as  is  likely  to  pro- 
mote the  great  objects  of  preaching,  viz.,  the  enlightening, 
conviction,  conversion,  and  edification  of  souls.  The  truth 
must  be  spoken,  and  it  must  be  spoken  fitly.  One  must  be 
able  to  teach  and  persuade  by  a  right  use  of  the  knowledge 
of  truth  in  his  possession.  It  is  a  great  thing  when  the 
guides  of  God's  people  have  "  understanding  of  the  times, 
to  know  what  Israel  ought  to  do."    1  Chron.  xii.,  32. 

6.  The  consent  and  approval  of  God's  people  seem  to  be 
required  to  the  full  completion  of  a  call  to  fill  any  office 
in  the  house  of  God  in  ordinary  times,  and  in  a  settled 
state  of  the  Church.  The  apostles  would  not  even  ordain 
deacons  to  distribute  alms  to  widows  and  the  poor  until 
the  Church  had  chosen  them  to  this  end.  Acts  vi.,  1-6. 
This  Scripture  evinces  that  the  popular  election  and  the 
consent  of  the  ordaining  authorities  should  concur  before 
one  can  be  duly  invested  with  the  humblest  ecclesiastical 
function.  This  choice  of  the  people  and  consent  of  the 
ordaining  power  of  course  refer  to  ordinary  times.  Nor 
should  men  be  offended  because  there  seems  to  be  a  tardi- 
ness in  the  Church  and  her  ministers  to  encourage  one  to 
go  forward.  Milne,  the  missionary  to  China,  offered  to  go 
as  a  servant  to  the  other  members  of  the  mission  before 
the  Church  began  to  see  his  great  character.  John  New- 
ton would  have  been  quite  borne  down  by  the  number  and 
weight  of  his  duties  if  he  had  not  been  held  back  by  an 
unpleasant  and  perhaps  unkind  delay  of  several  months. 
Let  not  young  men  be  impatient.  If  they  are  called  of 
God,  he  will  in  due  time  incline  his  people  to  think  so. 

7.  To  the  foregoing  must  be  added  those  leadings  of 
Providence  which  throw  light  on  Scripture  as  well  as  re- 
ceive light  from  it.  These  are  many.  They  differ  vastly 
in  various  cases.    But  commonly  they  relate  to  the  removal 

B2 


34  PASTOEAL   THEOLOGY. 

of  entangling  hinderances  in  our  way,  to  hedging  up  our 
way  in  other  courses,  to  sending  afflictions,  which  cut  us 
off  from  pursuits  which  seemed  to  be  proper,  and  to  giv- 
ing the  means  and  opportunity  of  gaining  the  knowledge, 
skill,  and  experience  requisite  to  the  right  performance  of 
the  duties  of  the  ministry.  In  rightly  interpreting  Provi- 
dence, it  is  very  important  to  judge  nothing  before  the 
time.  God's  people  are  led  in  a  way  they  know  not.  It 
is  not  given  to  mortals  to  see  far  before  them.  We  must 
learn  to  stand  still  if  we  would  see  the  salvation  of  the 
Lord.  Difficulties  are  often  designed  to  test  us,  and  to 
show  what  manner  of  spirit  we  are  of,  and  how  excellent 
and  wonderful  is  God  in  counsel  and  in  working. 

8.  The  last  thing  necessary  to  a  call  is  a  conviction  of 
duty.  This  is  more  than  the  absence  of  a  conviction  to 
the  contrary.  In  the  case  of  Paul  this  sense  of  duty  was 
overpowering.  His  language  is  strong :  "  Immediately  I 
conferred  not  with  flesh  and  blood ;"  "  I  was  not  dis- 
obedient unto  the  heavenly  vision ;"  "  Necessity  is  laid 
upon  me ;  yea,  woe  is  unto  me,  if  I  preach  not  the  Gospel." 
Gal.  i.,  16;  Acts  xxvi.,  19;  1  Cor.  ix.,  16.  Paul's  convic- 
tion was  very  strong,  perhaps  stronger  than  that  of  most 
men  at  their  first  entrance  on  their  office.  Our  sense  of 
obligation  may  not  be  as  strong,  but  it  must  be  real  and 
controlling.  If  genuine,  it  will  gain  strength  by  time  and 
trials.  Blessed  is  he  who  has  a  tender  conscience,  and  yet 
a  prevailing  conviction  that  he  is  called  of  God  to  publish 
salvation. 

It  would  be  easy  to  show  that  none  of  these  elements  of 
a  call  could  be  omitted  without  impairing  its  force  and 
strength. 

Two  remarks  conclude  this  chapter.  One  is,  that  even 
a  good  man  may  mistake  his  calling,  and  may  enter  the 
sacred  office  when  he  does  not  thereby  please  God.     He  is 


A   CALL   TO   THE   MINISTRY.  35 

then  iii  a  false  position  all  his  days.  He  may  maintain  a 
decent  appearance,  but  he  can  not  be  a  happy  or  a  useful 
man.  He  is  greatly  to  be  pitied ;  perhaps  he  is  greatly  to 
be  blamed.  Another  remark  is,  that  it  is  very  dangerous 
to  resist  God's  call  to  preach  his  Word  and  feed  his  flock. 
See  how  the  anger  of  the  Lord  was  kindled  against  Moses, 
when  he  hesitated  to  accept  the  office  to  which  God  called 
him.  Exod.  iv.,  14.  "  Woe  unto  him  that  strive  th  with  his 
Maker."    Isa.  xlv.,  9.    Remember  Jonah ! 


CHAPTER  IV. 

THE    CHARACTER   OF   A   TRUE   MINISTER. 

The  world  over,  men  form  their  estimates  of  religion  by 
the  character  of  its  ministers.  If  the  spiritual  guides  of 
any  people  are  ignorant,  vicious,  or  debased,  the  effect  is 
seen  every  where.  "  Like  priest,  like  people,"  is  no  unfair 
rule  of  judgment.  When  the  prophets  prophesy  falsely, 
and  the  priests  bear  rule  by  their  means,  and  the  people 
love  to  have  it  so,  no  mortal  can  tell  what  is  coming.  Jer. 
v.,  31.  Ruin  then  stares  the  people  in  the  face.  JNo  wise 
man  will  contend  that  every  fault  in  character  is  equally 
glaring,  or  that  every  good  quality  is  equally  valuable. 
And  yet  all  that  is  good  is  desirable,  and  all  that  is  bad 
should  be  shunned.  In  painting,  "  trifles  make  perfection, 
and  perfection  is  no  trifle."  In  an  important  sense,  the 
same  is  true  in  ministerial  character.  Many  have  sketched 
the  character  of  a  good  pastor  and  preacher.  The  sweet 
poet  of  Olney  has  well  done  this  part  of  his  "  Task :" 

"  Would  I  describe  a  preacher,  such  as  Paul, 
"Were  he  on  earth,  would  hear,  approve,  and  own, 
Paul  should  himself  direct  me.    I  would  trace 
His  master-strokes,  and  draw  from  his  design. 
I  would  express  him  simple,  grave,  sincere ; 
In  doctrine  uncorrupt;   in  language  plain, 
And  plain  in  manner ;   decent,  solemn,  chaste, 
And  natural  in  gesture ;   much  impressed 
Himself,  as  conscious  of  his  awful  charge, 
And  anxious  mainly  that  the  flock  he  feeds 
May  feel  it  too;   affectionate  in  look, 
And  tender  in  address,  as  wTell  becomes 
A  messenger  of  grace  to  guilty  men." — Cowper. 


THE    CHAEACTER   OF    A    TRUE   MINISTER.  37 

Nothing  is  unimportant  if  it  makes  a  minister  more  or 
less  useful  than  he  otherwise  would  be. 

It  is  truly  important  that  a  minister  be  neat  and  tidy  in 
his  person  and  habits.  "VVe  may  not  say  that  "  cleanliness 
is  next  to  godliness ;"  but  we  may  say  that  filthy  habits 
please  and  profit  no  one,  while  they  repel  and  offend  many. 
Sometimes  in  the  sick-room  ministers  have  such  bad  odors 
about  their  breath  and  clothing  that  they  are  of  necessity 
invited  to  retire.  Filthiness  of  person  is  of  good  report 
nowhere. 

A  minister  should  be  punctual.  He  should  keep  all  his 
pledges  and  promises,  whether  to  meet  a  friend,  a  commit- 
tee, or  congregation,  or  to  pay  a  debt.  When  you  lead  one 
or  many  to  expect  that  you  will  do  a  thing  at  a  given  time, 
do  it  then,  and  not  five  minutes  or  five  days  later. 

A  minister  should  be  grave ;  not  a  buffoon,  not  a  jester, 
not  a  trifle r.  Chalmers  says:  "How  little. must  the  pres- 
ence of  God  be  felt  in  that  place  where  the  high  functions 
of  the  pulpit  are  degraded  into  a  stipulated  exchange  of 
entertainment  on  one  side,  and  of  admiration  on  the  other ; 
and  surely  it  were  a  sight  to  make  angels  weep,  when  a 
weak,  vaporing  mortal,  surrounded  by  his  fellow-sinners, 
and  hastening  to  the  judgment  along  with  them,  finds  it  a 
dearer  object  to  his  bosom  to  regale  his  hearers  by  the  ex- 
hibition of  himself,  than  to  do  in  plain  earnest  the  work 
of  his  Master,  and  urge  the  business  of  repentance  and 
faith  by  the  impressive  simplicity  of  the  Gospel."  Levity 
ill  becomes  him  whose  business  concerns  men's  souls.  To 
be  the  best  fun-maker  in  a  company  is  no  credit  to  a  cler- 
gjman. 

Yet  gravity  should  not  descend  to  sourness  or  morose- 
ness.  Christian  ministers  ought  to  be  both  hopeful  and 
cheerful.  Men  ought  to  seek  such  changes  as  will  make 
them  buoyant.     Livingston  says :  "  The  country  air,  the 


38  PASTORAL    THEOLOGY. 

new  amusements,  and  the  caresses  of  near  relations,  have 
refreshed  soul  and  body.  I  feel  cheerful  and  hearty,  and 
am  convinced  that  it  is  necessary  sedentary  persons  should 
now  and  then  take  tours."  Let  ministers  hope  against 
hope,  and  never  be  discouraged  while  they  have  a  gracious 
God,  a  precious  Saviour,  a  divine  Comforter,  and  a  cove- 
nant full  of  unfailing  promises. 

A  minister  should  be  industrious.  In  the  sacred  office 
nothing  can  excuse  laziness.  Sloth  is  a  reproach  to  any 
one,  but  in  a  clergyman  it  is  an  odious  vice.  We  have  a 
right  to  hope  that  God  will  bless  our  honest  endeavors; 
but  where  has  he  promised  to  bless  our  laziness  ?  Parker 
says:  "A  terrible  malediction  awaits  the  indolent  minis- 
ter." Never  murder  time,  or  it  will  one  day  strike  you  to 
the  heart.  The  true  spirit  of  a  minister  is  a  spirit  of  toil. 
No  marvel  that  the  apostle  said  to  his  young  friend  Tim- 
othy :  "  Preach  the  Word ;  be  instant  in  season  and  out  of 
season ;  reprove,  rebuke,  exhort  with  all  long-suffering  and 
doctrine ;  watch  thou  in  all  things ;  endure  afflictions ;  do 
the  work  of  an  evangelist ;  make  full  proof  of  thy  minis- 
try; meditate  upon  these  things;  give  thyself  wholly  to 
them."  This  is  a  mere  sample  of  the  urgent  terms  in 
which  one  aged  apostolic  minister  would  arouse  in  a  young 
servant  of  Christ  the  spirit  of  diligence.  Whatever  health 
or  energy  any  minister  possesses,  let  him  joyfully  lay  all 
on  the  altar  of  God. 

A  Gospel  minister  must  also  be  prudent.  For  this  there 
is  no  substitute.  Imprudence  is  manifest  in  the  formation 
of  unprofitable  intimacies,  especially  with  such  as  can  have 
no  congeniality  with  us ;  in  the  rash  and  foolish  use  of  the 
tongue,  and  in  intercourse  with  females.  One  of  the  good 
rules  given  to  young  Methodist  preachers  is:  "Converse 
sparingly  and  cautiously  with  women — particularly  young 
women."     No  small  part  of  human  misery,  and  no  small 


THE    CHARACTER   OF   A   TRUE   MINISTER.  39 

part  of  clerical  miscarriage,  have  their  source  in  impru- 
dence. 

Prudence  dwells  with  wisdom.  "  He  that  winneth  souls 
is  wise,"  must  be  wise,  or  he  will  not  win  many  souls.  It 
was  because  the  Preacher  was  wise  that  he  taught  the  peo- 
ple knowledge,  and  gave  good  heed,  and  sought  out  and 
set  in  order  many  proverbs.  No  work  is  so  difficult  as  that 
of  the  servant  of  Christ.  Gregory  Nazianzen  says :  "  The 
art  of  all  arts,  the  science  of  all  sciences,  seems  to  me  to  be 
the  art  and  science  of  directing  men,  the  most  varied  of 
beings  and  the  most  changeable." 

The  Gospel  minister  must  also  practice  self-denial.  This 
is  one  of  the  first  lessons  of  discipleship.  He  who  has 
never  learned  it  will  be  but  a  poor  instructor  of  mankind. 
Wilson  observes :  "  Notions  of  false  dignity  are  as  common 
as  they  are  pernicious.  Ambition,  secular  dominion,  the 
'  lording  it  over  God's  heritage,'  spiritual  pride,  are  the 
gangrene  of  the  Church."  If  we  refuse  the  cross,  we  shall 
miss  the  crown.  No  man  of  God  should  be  slow  in  learn- 
ing to  endure  hardness.  None  should  try  to  please  him- 
self. None  should  consult  with  flesh  and  blood.  Perhaps 
it  was  Brain erd  who  said :  "  Formerly  when  I  was  sick, 
and  wet,  and  cold,  I  comforted  myself  with  thinking  that 
I  should  reach  a  cabin,  get  food  and  medicine,  and  dry 
clothes;  but  now  when  I  am  sick,  and  wet,  and  cold,  I 
have  immediate  comfort  in  the  thought  that  thereby  God 
is  glorified."  Let  us  practice  self-denial  until  it  becomes  a 
habit  and  a  delight.  Then  we  can  say  as  did  Augustine : 
"  Oh,  how  sweet  it  is  to  deny  all  sinful  sweets ;  oh,  how 
pleasant  to  forego  all  forbidden  pleasures  for  Christ's 
sake." 

A  Gospel  minister  must  also  be  kind.  His  heart  should 
be  full  of  love  and  pity  to  his  fellow-men.  Let  it  be  his 
pleasure  as  well  as  his  duty  to  succor  the  tempted,  to  com- 


40  PASTOEAL   THEOLOGY. 

fort  the  feeble-minded,  to  raise  the  fallen,  to  bid  the  faint 
be  strong.  Payson  writes :  "  I  never  seemed  fit  to  say  a 
word  to  a  sinner,  except  when  I  had  a  broken  heart  my- 
self ;  when  I  was  subdued  and  melted  into  penitence,  and 
felt  as  though  I  had  received  a  pardon  to  my  own  soul, 
and  when  my  heart  was  full  of  tenderness  and  pity."  It  is 
a  saying  at  least  fifteen  hundred  years  old,  "Love,  and  say 
what  you  please."  Without  such  love  the  tenderest  truths 
of  the  Gospel  will  seem  cold  and  repulsive,  and  the  se- 
verer truths  of  God's  Word  will  sound  harsh  and  forbid- 
ding. 

Of  course  a  minister  must  be  a  man  of  genuine  and  fer- 
vent piety.  Else  all  his  labors  will  be  irksome  and  tedious. 
The  Scripture  is  clear.  "Unto  the  wicked  God  saith, 
What  hast  thou  to  do  to  declare  my  statutes,  or  that  thou 
shouldest  take  my  covenant  in  thy  mouth  V  Psa.  L,  16. 
Without  piety  the  best  that  can  be  expected  will  be  a 
decent  but  heartless  performance  of  the  most  sacred  duties. 
When  the  blind  lead  the  blind,  both  fall  into  the  ditch. 
Of  Levi,  God  says :  "  My  covenant  was  with  him  of  life 
and  peace ;  and  I  gave  them  to  him  for  the  fear  where- 
with he  feared  me,  and  was  afraid  before  my  name.  The 
law  of  truth  was  in  his  mouth,  and  iniquity  was  not  found 
in  his  lips ;  he  walked  with  me  in  peace  and  equity,  and 
did  turn  many  from  iniquity."  Mai.  ii.,  5,  6.  While  suc- 
cess is  not  a  duty  but  a  blessing,  and  while  no  man  is  re- 
sponsible for  success  but  only  for  his  faithfulness,  and 
while  even  unconverted  men  may  have  some  success  in  the 
ministry,  yet  generally  God  is  pleased  to  own  and  bless 
the  labors  of  his  devoted,  pious  servants  far  more  than  those 
of  graceless  hypocrites.  Indeed,  the  harm  done  to  the 
cause  of  Christ  by  unconverted  ministers  far  more  than 
balances  any  good  effected  by  their  labors. 

On  the  subject  of  personal  piety,  the  address  of  J.  Brown, 


THE    CHARACTER   OF   A   TRUE   MINISTER.  41 

of  Haddington,  to  his  students,  contains  words  as  solemn 
and  seasonable  as  any  that  have  yet  been  written  by  an 
uninspired  man.  The  whole  paragraph  is  here  inserted. 
Let  it  be  solemnly  pondered : 

"  See  that  ye  be  real  Christians  yourselves.  I  now 
more  and  more  see  that  nothing  less  than  real,  real  Chris- 
tianity is  fit  to  die  with,  and  make  an  appearance  before 
God.  Are  ye,  then,  indeed  '  bom  again]  '  born  from  above] 
'  bom  of  the  Spirit]  '  created  in  Christ  Jesus,  unto  good 
works' — 'new  creatures  in  Christ  Jesus,  having  all  old 
things  passed  away,  and  all  things  become  new  V  Are 
ye,  indeed,  the  circumcision  which  '  worship  God  in  the 
Spirit]  habitually  reading,  meditating,  praying,  preaching, 
conversing  with  your  hearts,  under  the  influence  of  the 
Holy  Ghost  ?  Have  you  l  no  confidence  in  the  flesh]  no 
confidence  in  your  self-righteousness,  your  learning,  your 
address,  your  care  and  diligence,  your  gifts  and  graces ; 
but,  being  emptied  of  self  in  every  form,  are  'poor  in 
spirit]  '  less  than  the  least  of  all  saints]  and  the  least  of 
all  God's  mercies;  nay,  the  very  'chief  of  sinners'  in  your 
own  sight  ?  Has  it  pleased  God  '  to  reveal  his  Son  in 
you  V  and  to  instruct  you  with  a  strong  hand  to  '  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Jesus  Christ '  as  your  Lord,  and  to  '  count  them  but  dung, 
that  you  may  win  him  and  be  found  in  him,  not  having 
your  own  righteousness,  but  the  righteousness  which  is  of 
God  by  faith ;'  and  to  '  know  the  power  of  his  resurrection 
and  the  fellowship  of  his  sufferings,'  and  to  '  press  toward 
the  mark  for  the  prize  of  the  calling  of  God  in  Christ 
Jesus  V  John  iii.,  3,  5,  6 ;  Eph.  ii.,  10  ;  2  Cor.  v.,  17 ;  Gal. 
vi.,  15  ;  Phil,  iii.,  3  ;  Matt,  v.,  3 ;  xvi.,  24 ;  Eph.  iii.,  8 ;  Gen. 
xxxii.,  10 ;  1  Tim.  i.,  15  ;  Gal.  i.,  15, 16 ;  Phil,  iii.,  7-14. 

"  If  you  be  graceless  preachers  or  ministers  of  the  Gos- 
pel, how  terrible  is  your  condition !     If  you  open  your 


42  PASTOEAL   THEOLOGY. 

Bible,  the  sentence  of  your  redoubled  damnation  flashes 
into  your  conscience  from  every  page.  "When  you  compose 
your  sermon,  you  but  draw  up  a  tremendous  indictment 
against  yourselves.  If  you  argue  against  or  reprove  other 
men's  sins,  you  but  aggravate  your  own.  When  you  pub- 
lish the  holy  law  of  God,  you  but  add  to  your  rebellion 
against  it,  and  make  it  an  awful  witness  against  your 
treacherous  dissimulation.  If  you  announce  its  threaten- 
iugs,  and  mention  hell  with  all  its  insupportable  torments, 
you  but  enfeoff  yourselves  in  it,  and  serve  yourselves  heirs 
to  it  as  the  inheritance  appointed  you  by  the  Almighty. 
When  you  speak  of  Christ  and  his  excellences,  fullness, 
love,  and  labors,  it  is  but  to  trample  him  under  your  feet. 
If  you  take  his  covenant  and  Gospel  into  your  mouth,  it  is 
but  to  profane  them,  and  cast  them  forth  to  be  trodden 
underfoot  of  men.  If  you  talk  of  spiritual  experiences 
you  but  do  despite  to  the  Spirit  of  grace.  When  you  com- 
mend the  Father,  the  Son,  and  the  Holy  Ghost,  and  invite 
sinners  to  new-covenant  fellowship  with  them,  you  but 
treacherously  stab  them  under  the  fifth  rib,  betray  them 
with  a  kiss,  and  from  your  heart  cry, '  This  is  the  heir,  the 
God;  come,  let  us  kill  him  !'  While  you  hold  up  the  glass 
of  God's  law  or  Gospel  to  others,  you  turn  its  back  to  your- 
selves. The  Gospel  which  ye  preach  to  others  is  hid — is 
a  savor  of  death  unto  death — to  you,  the  veil  remaining 
on  your  hearts,  and  the  god  of  this  world  having  blinded 
your  minds.  Without  the  saving,  the  heart-transforming 
knowledge  of  Christ  and  him  crucified,  all  your  knowledge 
is  but  an  accursed  jyuffer-iip,  and  the  murderer  of  your 
own  souls.  And  unless  the  grace  of  God  make  an  uncom- 
mon stretch  to  save  you,  how  desperate  is  your  condition ! 
Perhaps  no  person  under  heaven  bids  more  unlikely  to  be 
saved  than  a  graceless  minister — his  conscience  is  so  over- 
charged with  guilt,  so  seared  with  a  hot  iron,  and  his  heart 


THE    CHARACTER   OF   A    TRUE   MINISTER.  43 

so  hardened  by  the  abuse  of  the  Gospel.  Alas,  my  dear 
pupils  !  must  all  my  instructions,  all  the  strivings  of  the 
Holy  Ghost,  all  your  reading,  all  your  meditations,  all  your 
sermons,  all  your  evangelical  principles,  all  your  profession, 
all  your  prayers,  as  traps  and  snares,  take  and  bind  any  of 
you  hand  and  foot,  that,  as  c  unprofitable  servants]  you  may 
be  cast  into  utter  darkness,  with  all  the  contents  of  your 
Bible  and  other  books,  all  your  gifts  and  apparent-like 
graces,  as  it  were,  inlaid  in  your  consciences,  that,  like  fuel 
or  oil,  they  may  forever  feed  the  flames  of  God's  wrath 
upon  your  souls !  After  being  set  for  a  time  at  the  gate 
of  heaven,  to  point  others  -into  it,  after  prophesying  in 
Christ's  name,  and  wasting  yourselves  to  show  others  the 
way  of  salvation,  and  to  light  up  the  friends  of  our  Re- 
deemer to  their  heavenly  rest,  must  your  own  lamp  go 
out  in  everlasting  darkness,  and  ye  be  bidden,  ( Depart 
from  me,  I  never  knew  you,  ye  workers  of  iniquity  /' 
Must  I,  must  all  the  churches,  behold  you  at  last  brought 
forth  and  condemned  as  arch-traitors  to  our  Redeemer  ? 
Must  you,  in  the  most  tremendous  manner,  forever  sink  into 
the  bottomless  pit,  under  the  weight  of  the  blood  of  the 
great  God  our  Saviour,  under  the  weight  of  murdered 
truths,  murdered  convictions,  murdered  gifts,  murdered 
ministrations  of  the  Gospel,  and  murdered  souls  of  men !" 


CHAPTER  V. 

BENEFITS    OF    GENUINE   PIETY. 

Godliness  is  profitable  unto  all  tilings,  having  promise 
of  the  life  that  now  is  and  of  that  which  is  to  come.  To 
none  is  it  more  fruitful  of  good  than  to  the  devoted  min- 
ister of  Christ.  It  is  his  solace  and  his  stay.  It  helps  him 
in  his  own  soul,  in  his  labors,  in  his  study,  in  his  pulpit,  be- 
fore the  Church,  and  before  the  world.  Such  piety  as  the 
Scripture  calls  for  will  be  accompanied  with  genuine  zeal. 
It  will  avail  itself  of  every  opportunity  to  do  good.  It  will 
be  keen  and  earnest  in  its  quest  of  occasions  for  glorifying 
God.  One  who  was  a  trifler  and  an  impostor  called  to 
see  Dr.  Livingston.  The  good  man  was  polite  and  faith- 
ful, and  by  the  truth  reached  the  conscience  of  even  the 
deceitful  man,  and  brought  him  to  repentance. 

Such  piety  will  make  men  charitable  in  every  good 
sense  of  that  abused  word.  It  will  lead  one  to  think  no 
evil,  and  to  speak  evil  of  no  one.  Men  whose  thoughts 
are  as  kind  as  they  ought  to  be,  seldom  if  ever  find  them- 
selves involved  in  trouble  by  rash  or  harsh  censuring. 
Feeling  right,  one  is  apt  to  speak  and  act  right. 

Such  piety  will  give  all  that  important  knowledge  which 
we  derive  from  an  experience  of  the  things  of  God  in  the 
soul.  For  it  there  is  no  substitute.  Oxenden  says :  "  Who 
can  say  with  what  power  those  truths  will  come  from  our 
lips  which  have  been  prayed  over  on  our  knees  in  secret, 
when  all  that  they  condemn  in  ourselves  has  been  lamented, 
and  when  all  that  they  teach  has  been  attempted  in  our 
own  life  V     Universal  Christian  experience  is  the  result  of 


BENEFITS    OF    GENUINE   PIETY.  45 

the  work  and  truth  of  God's  Spirit  on  the  heart  of  his 
people.  "Whatever  is  contrary  to  the  experience  of  God's 
people  is  not  true. 

Such  piety  as  the  Bible  calls  for  will  make  ministers 
men  of  prayer.  Thus  the  feeble  among  them  shall  be  as 
David.  Without  prayer  the  strongest  is  a  poor,  feeble 
worm,  powerless  for  good.  So  necessary  was  prayer  in  the 
eyes  of  the  apostles  that  they  no  more  dared  to  pretermit 
it  than  they  dared  to  cease  preaching.  "  We  will  give  our- 
selves continually  to  prayer,  and  to  the  ministry  of  the 
Word."  Acts  vi.,  4.  And  prayer  that  is  heartless  has  no 
promise  of  an  answer  from  God.  God  may  and  does  hear 
the  cry  of  the  heart  where  no  word  is  uttered  ;  but  he  never 
graciously  answers  calls  of  the  lips  where  the  heart  is  want- 
ing. Every  where  the  prayer  of  a  believing  heart  is  highly 
commended  in  Scripture. 

Such  piety  will  also  make  men  consistent  in  their  pro- 
fession. Their  words  and  deeds  will  delightfully  corre- 
spond ;  and  this  will  be  an  immense  gain.  Pre-eminently 
God's  ministers  are  the  light  of  the  world ;  but  if  the  light 
that  is  in  them  is  darkness,  or  is  obscured  by  dark  deeds 
that  can  not  come  to  the  light  without  reproach  to  their 
calling,  the  case  is  sad  indeed.  God's  servants  are  the  salt 
of  the  earth ;  but  if  the  salt  have  lost  its  savor,  it  is  good 
for  nothing  but  to  be  trodden  under  foot  of  men.  Paul 
fairly,  if  not  effectually,  silenced  the  slanders  of  many,  and 
mightily  confirmed  the^  faith  of  good  men,  when  he  was 
able  to  appeal  to  his  own  life  in  vindication  of  his  motives 
and  conduct.  Hear  him :  "  Ye  know,  from  the  first  day 
that  I  came  into  Asia,  after  what  manner  I  have  been  with 
you  at  all  seasons."  Acts  xx.,  18.  Compare  2  Cor.  i.,  12 ; 
1  Thess.  i.,  5,  6;  2  Thess.  iii.,  7-0  ;  2  Tim.  iii.,  10. 

The  same  spirit  of  piety  makes  men  humble.  Brown, 
of  Haddington,  says :  "  Though  pride  prevails  much  in  my 


46  PASTORAL   THEOLOGY. 

heart,  yet  I  think  I  would  trample  it  thus  far  under  my 
feet,  as  that  I  would  be  glad  to  see  all  my  students,  and 
not  only  them,  but  all  the  faithful  ministers  of  Jesus,  bring- 
ing hundreds  or  thousands  of  souls  with  them  into  heaven, 
though.  1  should  have  but  five  or  six." 

Where  piety  is  genuine  and  growing,  there  will  be  a 
symmetry  in  the  character  which  will  otherwise  be  lack- 
ing. Doctrine  and  morals,  precept  and  practice,  study  and 
pastoral  labor,  closet  and  pulpit  work,  will  thus  be  likely  to 
have  due  proportions.  To  persons  of  such  a  character  God 
will  be  a  refuge ;  Christ  will  be  the  life ;  the  Holy  Ghost 
will  be  the  oil  of  gladness ;  the  benevolent  affections  will 
be  steady;  the  zeal  will  be  pure;  and  heaven  will  be  re- 
garded as  the  eternal  home. 

Thus  it  will  be  rendered  certain  that  a  minister  will  be 
a  good  man,  keeping  a  good  conscience,  and  showing  all 
good  fidelity  in  all  the  offices  of  life.  As  a  religious  teacher, 
he  is  a  steward  of  the  mysteries  of  God,  and  it  is  required 
of  a  steward  that  he  be  found  faithful.  When  the  man  of 
God  manifests  a  want  of  solid  goodness  of  character,  the 
wicked  shout,  and  taunt  the  people  of  God.  But  when  he 
is  able  by  well-doing  to  put  to  silence  the  ignorance  of 
foolish  men,  the  saints  are  happy  and  rejoice. 

Thus,  too,  will  be  cured  that  miserable  love  of  popular 
favor,  which  always  brings  a  snare  with  it.  It  is  but  a 
small  number  of  men  who  can  without  divine  grace  act 
better  than  Pontius  Pilate  when  placed  in  trying  circum- 
stances. Some  evidently  believe  that  one  may  almost  as 
well  be  out  of  the  world  as  out  of  public  favor,  and  so 
they  become  time-servers.  Their  principles  are  neither 
settled  nor  unbending.  They  are  unstable  as  water.  They 
are  miserable  changelings.  Such  will  chiefly  study  to 
please  men,  not  God ;  to  set  forth  themselves,  not  their 
Master ;  to  seek  the  praise  which  comes  from  sinful  worms, 


BENEFITS   OF   GENUINE   PIETY.  47 

not  the  praise  which  cometh  from  God  only.  But  a  just 
sense  of  the  awful  majesty  of  God,  of  the  sinfulness  of  sin, 
and  our  immense  obligations  to  redeeming  love,  will  sooner 
or  later  cure  this  man-worship,  and  give  to  all  the  thoughts 
a  nobler  aim. 

Such  piety  as  that  described  will  surely  lead,  as  oppor- 
tunity offers,  to  the  study  of  God's  Word,  and  so  to  the 
search  after  truth.  "  The  priest's  lips  should  keep  knowl- 
edge." "  Till  I  come,  give  attendance  to  reading,  to  ex- 
hortation, to  doctrine.  Neglect  not  the  gift  that  is  in 
thee."  Ignorance  can  not  teach  wisdom;  nor  is  she  the 
mother  of  any  good  thing.  Christ  did  not  send  forth  his 
apostles  to  found  churches  and  to  bring  the  world  to  him, 
until  they  had  been  for  nearly  three  years  under  the  tuition 
of  him  who  spoke  as  man  never  spake.  Moreover,  they 
were  miraculously  endowed  with  a  knowledge  of  many 
languages,  and  with  divers  gifts  of  the  Holy  Ghost.  He 
who  has  never  learned,  can  not  teach.  It  is  a  great  re- 
proach to  religion  that  its  heralds  and  defenders  should  be 
ignorant  men,  without  knowledge,  without  discernment. 
It  is  shocking  to  all  good  sense  and  right  feeling  when  ig- 
norance opens  wide  its  brawling  mouth  on  matters  the 
most  solemn  and  momentous.  "  A  bishop  must  be  apt  to 
teach."  What  a  grief  to  the  pious  when  those  who  are 
set  for  the  defense  of  the  Gospel  have  need  that  one  teach 
them  "which  be  the  first  principles  of  the  oracles  of  God." 
Let  every  "  scribe  be  well  instructed  unto  the  kingdom  of 
heaven,  and  bring  forth  out  of  his  treasure  things  new  and 
old."  It  is  a  pleasing  fact  that  the  controversy  respecting 
an  educated  ministry  seems  to  be  nearly  over.  The  danger 
now  is  that  shallow  attainments  will  be  regarded  as  suffi- 
cient. But  enlightened  piety  must  employ  a  sleepless  vig- 
ilance against  so  great  an  error. 

It  often  happens  that  a  minister's  usefulness  is  hindered 


48  PASTORAL   THEOLOGY. 

by  his  adopting  a  carnal  policy  in  consistency  with  worldly 
maxims  which  rule  his  behavior.  Piety  of  the  right  sort 
will  cause  us  to  set  the  Lord  always  before  us,  will  so  ex- 
pel the  fear  of  man  as  to  deliver  us  from  that  snare,  and 
will  make  us  act  wisely  without  cunning,  modestly  without 
timidity,  and  boldly  without  impudence.  Something  must 
be  risked  in  every  exertion  of  duty.  He  who  hopes  to  be 
useful  without  some  hazard  will  be  mistaken.  Avoid 
courses  of  indirection.  Ask  of  men  for  what  you  really 
wish,  and  no  more.  It  is  sad  to  find  such  a  rule  as  this  in 
a  work  on  the  ministry :  "  If  you  wish  to  have  the  jpulpit 
lowered  a  little,  begin  by  asking  to  have  the  sjpire  taken 
down."  Such  arts  are  soon  discovered,  and  must  impair 
confidence.     They  are  contrary  to  sincerity. 

True  piety  will  always  give  us  such  holy  trust  in  God  as 
to  free  us  from  excessive  anxiety  about  any  of  our  affairs, 
in  particular  respecting  our  standing  with  the  world. 
"  Trust  in  the  Lord,  and  do  good ;  so  shalt  thou  dwell  in 
the  land,  and  verily  thou  shalt  be  fed.  Delight  thyself  also 
in  the  Lord;  and  he  shall  give  thee  the  desires  of  thy 
heart.  Commit  thy  way  unto  the  Lord ;  trust  also  in  him ; 
and  he  shall  bring  it  to  pass.  And  he  shall  bring  forth 
thy  righteousness  as  the  light,  and  thy  judgment  as  the 
noonday.  Rest  in  the  Lord,  and  wait  patiently  for  him." 
Psa. xxxvii.,  3-7.  He  who  practices  thus  will  be  safer  than 
any  man  ever  is  by  resorting  to  the  wiles  of  carnal  men. 
It  is  a  great  error  of  some  that  they  are  always  defending 
themselves.  Their  defense,  conducted  in  a  worldly  spirit, 
does  them  more  harm  than  all  the  assaults  of  wicked  men. 
Others  are  greatly  injured  by  so  training  their  friends  as 
to  make  them  heated  advocates.  "  Over-zealous  defenders 
don't  appear  to  see  that  they  actually  provoke  opposition. 
Men  like  to  torment  them."  For  a  time  one  was  beset 
with  much  evil  speaking.     Enemies  were  lively.     Some 


BENEFITS    OF    GENUINE    PIETY.  49 

friends  were  cold.  He  often  received  anonymous  letters. 
To  those  who  sought  an  explanation,  he  gave  it,  and  they 
were  satisfied.  But  the  storm  raged  on.  At  one  time  he 
was  in  danger  of  losing  his  temper.  At  another  he  seemed 
despondent.  At  another  he  thought  of  a  public  vindica- 
tion. But  the  evil  rumors  were  so  many  that  a  judicial 
process,  which  would  have  embraced  them  all,  must  have 
lasted  for  months.  The  public  temper  was  all  wrong.  At 
last  he  resolved,  in  reliance  on  God,  to  keep  silence,  and 
maintain  quietness  of  soul  till  life  should  end  or  the  tem- 
pest cease.  His  meditation  ran  thus :  If  these  rumors  are 
true,  it  would  not  be  lawful  to  deny  them.  In  such  case, 
my  mouth  ought  to  be  stopped.  If  they  are  false,  my  no- 
ticing them  will  not  make  them  more  so.  I  have  deter- 
mined to  try  to  imitate  one  of  whom  it  is  said,  "He  never 
forgot  any  thing  except  injuries."  The  early  Christians, 
when  reviled,  did  bless.  1  Cor.  iv.,  12.  So  will  I.  When 
Jesus  was  reviled,  he  reviled  not  again.  1  Peter  ii.,  23. 
Patient  continuance  in  well-doing  will,  if  any  thing  will, 
put  to  silence  the  ignorance  of  foolish  men.  1  Peter  ii.,  15. 
It  is  the  glory  of  a  man  to  pass  over  a  transgression.  Prov. 
xix.,  11.  He  who  utters,  or  without  good  evidence  believes 
a  false  rumor,  is  hurt  far  more  than  any  one  else.  Psa. 
xv.,  3.  I  should  pity  such  with  all  my  heart.  Our  rejoic- 
ing is  this,  the  testimony  of  our  conscience.  2  Cor.  i.,  12. 
I  have  put  all  that  concerns  me  into  the  hands  of  Christ,  and 
he  will  keep  what  I  have  committed  to  him.  2  Tim.  i.,  12. 
It  shall  ever  be  my  rule  to  leave  off  contention  before  I  be- 
gin it,  and  not  after  I  have  defiled  my  conscience  with  it. 
Prov.  xvii;,  14.  "  It  may  be  that  the  Lord  will  look  upon 
mine  affliction,  and  requite  me  good  for  this  cursing  this 
day."  2  Sam.  xvi.,  12.  I  need  forgiveness  for  ten  thousand 
sins.  Shall  I  not  forgive  others  ?  I  have  lived  to  no  pur- 
pose, if  rumors,  not  founded  in  truth,  can  destroy  my  good 

C 


50  PASTORAL  THEOLOGY. 

name.  I  hope  some  of  my  detractors  will  soon  have  a  bet- 
ter spirit.  They  have  not  always  shown  such  evil  disposi- 
tions. Experience  proves  that  nothing  is  more  tormenting 
than  malignant  feelings.  If  I  am  called  to  these  trials,  so 
were  Job,  and  Moses,  and  David,  and  Paul,  and  Christ.  It 
is  enough  that  I  fare  no  worse  than  they.  This  is  perhaps 
the  best  opportunity  I  shall  have  for  a  long  time  of  show- 
ing the  meekness  and  patience  of  Christ.  Time  spent  in 
prayer  will  do  more  good  than  if  spent  in  fending  and 
proving,  in  vindications  and  recriminations.  Eternity  is 
just  at  hand.  It  will  make  these  little  annoyances  soon  to 
disappear.  I  shall  not  think  of  them  once  in  a  million  of 
ages ;  or  if  I  do,  it  will  be  only  to  thank  God  for  sustain- 
ing me  under  them,  and  for  bringing  me  out  of  them. 
Therefore  I  will  possess  my  soul  in  patience  and  maintain 
silence.     Nothing  shall  change  my  purpose. 

His  friends  could  not  change  his  mind,  and  left  him — 
some  with  regret,  but  all  with  respect.  Time  rolled  on. 
The  tide  of  feeling  rose  to  its  height,  and  soon  began  to 
subside.  His  quietness  itself  had  shown  the  falsity  of 
much  that  had  been  said.  Unexpected  evidence  arose  in 
his  behalf.  His  busiest  enemies  relaxed  their  efforts,  and 
by  degrees  changed  to  be  his  defenders.  The  highest  char- 
acter ever  given  of  him  was  by  one  who  had  circulated 
most  of  the  slanders,  and  he  had  the  satisfaction  of  seeing 
how  safe  is  character  in  the  hands  of  God.  His  medita- 
tion was  wise.  Its  end  was  peace.  His  very  purpose  gave 
relief  to  his  mind. 

Such  piety  will  make  the  conduct  of  ministers  under  af- 
fliction truly  edifying  to  their  people.  They  will  not  roar 
and  be  tumultuous  in  the  day  of  trial ;  nor  will  they  melt 
away.  "  If  thou  faint  in  the  day  of  adversity,  thy  strength 
is  small."  On  the  death  of  his  wife,  Dr.  Livingston  writes : 
"  It  is  done.     The  conflict  is  over.     She  has  obtained  the 


BENEFITS   OF   GENUINE   PIETY.  51 

victory,  and  is  entered  into  rest.  ...  I  do  not  love  my 
blessed  Jesus  any  thing  less  for  afflicting  me.  He  is  now 
very  precious  to  me.  All  my  springs  are  in  him.  He 
stands  by  me  and  strengthens  me.  It  is  the  Lord.  He 
hath  taken  away,  blessed  be  his  name  notwithstanding.  It 
is  the  heaviest  stroke  I  ever  received ;  but  it  is  well.  In 
the  Lord  I  have  righteousness  and  strength."  It  is  heart- 
rending to  see  any  professor  of  Christ's  religion  utterly  de- 
jected and  comfortless  in  the  day  of  sorrow  and  bereave- 
ment. But  it  is  glorious  to  God  and  well  for  his  people 
when  we  sing  songs  in  the  prison,  and  walk  loose  and  un- 
hurt and  unabashed  in  the  furnace.  It  shows  that  there  is 
one  with  us  like  unto  the  Son  of  God. 

Such  piety  will  make  men  truly  happy.  The  joy  of  the 
Lord  will  then  be  their  strength.  They  will  be  anointed 
with  the  oil  of  gladness,  and  will  enter  into  his  gates  with 
thanksgiving  and  into  his  courts  with  praise.  At  the  close 
of  a  well-spent  Sabbath,  Philip  Henry  said,  "  If  this  be 
not  heaven,  it  must  be  the  way  to  it." 


CHAPTER  VI. 

OTHER   GOOD   FKUITS    OF   PIETY. 

One  of  the  benefits  of  genuine  and  fervent  piety  is  that 
it  leads  a  minister  to  preach  much  to  his  own  soul.  Thus 
will  he  save  himself.  Thus  will  he  be  prepared  to  be  use- 
ful to  others.  It  is  sad,  indeed,  when  a  religious  teacher 
subjects  himself  to  the  awful  reproof :  "  Thou  which  teach- 
est  another,  teachest  thou  not  thyself  %  thou  that  preachest 
a  man  should  not  steal,  dost  thou  steal  ?  thou  that  sayest  a 
man  should  not  commit  adultery,  dost  thou  commit  adul- 
tery ?  thou  that  abhorrest  idols,  dost  thou  commit  sacri- 
lege? thou  that  makest  thy  boast  of  the  law,  through 
breaking  the  law,  dishonorest  thou  God  ?"  But  blessed  is 
he  who  can  say  with  Melancthon :  "  I  feel  sure  that  I  have 
not  otherwise  handled  theology  than  that  I  might  derive 
profit  to  myself."  Another  said :  "  I  have  prayed,  I  have 
talked,  I  have  preached ;  but  now  I  should  perish  after  all, 
if  I  did  not  feed  on  the  bread  which  I  have  broken  to  oth- 
ers." Henry  Martyn  wrote :  "  My  first  great  business  on 
earth  is  the  sanctification  of  my  own  soul."  Vinet  adds : 
"  Our  first  business  is  to  be  our  own  pastor."  Davies  says : 
"Before  I  preached  a  sermon  to  others,  I  derived  good 
from  it  myself."  Bitter  will  be  the  cup  of  sorrow  put  into 
the  hands  of  him  who  at  last  cries,  "  They  have  made  me 
a  keeper  of  vineyards,  but  mine  own  vineyard  have  I  not 
kept."  What  anguish  must  wring  the  heart  that  says,  "  I 
taught  the  way  of  life  to  others,  but  I  walked  not  in  that 
way^  myself ;  I  have  commended  holiness,  but  I  have  not 
practiced  it ;  I  have  called  on  men  to  submit  to  God,  but  I 


OTHER   GOOD   FRUITS   OF   PIETY.  53 

have  never  yielded  myself  to  God  ;  I  have  preached  Christ 
to  others,  but  I  never  secured  an  interest  in  him." 

Unction  in  all  our  ministrations  is  greatly  promoted  by 
genuine  piety.  It  is  needed  in  our  most  private  ministra- 
tions. It  is  essential  to  any  right  performance  of  our  pub- 
lic duties.  Bridges  says :  "  The  most  mighty  eloquence 
and  the  most  devoted  diligence  will  be  utterly  inefficient, 
without  the  unction  that  is  brought  down  from  heaven  by 
frequent  and  fervent  supplication."  The  best  and  strong- 
est machinery  requires  oil,  else  it  will  creak  and  tear  itself 
to  pieces,  or  waste  its  power  in  moving  itself.  So  all  our 
native  talents,  and  wealth  of  learning,  and  laborious  in- 
dustry will  but  be  a  waste  of  good  things,  unless  the  Holy 
Spirit  makes  men  to  serve  the  Lord  with  gladness,  and 
with  joyful  hearts  to  toil  and  suffer  for  Christ  and  his  peo- 
ple. 

It  is  a  great  thing  to  live  and  long  for  the  salvation  of 
sinners.  Who  has  ever  been  very  useful,  if  he  was  cold 
or  indifferent  on  this  subject  I 

Rutherford  could  assure  his  flock  that  they  were  "the 
object  of  his  tears,  cares,  fears,  and  daily  prayers ;  that  he 
labored  among  them  early  and  late.  And  my  witness," 
said  he,  "  is  above,  that  your  heaven  would  be  two  heavens 
to  me,  and  the  salvation  of  you  all  as  two  salvations  to  me." 

John  Welch  often  in  the  coldest  winter  nights  rose  for 
prayer,  and  was  found  weeping  on  the  ground  and  wrest- 
ling with  the  Lord  on  account  of  his  people,  and  saying  to 
his  wife,  when  she  pressed  him  for  an  explanation  of  his 
distress,  "I  have  the  souls  of  three  thousand  to  answer  for, 
while  I  know  not  how  it  is  with  many  of  them." 

Of  Alleine,  author  of  the  Alarm  to  Unconverted  Sinners, 
it  is  said  that  "he  was  infinitely  and  insatiably  greedy  of 
the  conversion  of  souls ;  and  to  this  end  he  poured  out  his 
very  heart  in  prayer  and  preaching." 


54  PASTOKAL   THEOLOGY. 

Bunyan  said :  "  In  my  preaching  I  could  not  be  satis- 
fied, unless  some  fruits  did  appear  in  my  work." 

"  I  would  think  it  a  greater  happiness,"  said  Matthew 
Henry,  "  to  gain  one  soul  to  Christ,  than  mountains  of  sil- 
ver and  gold  to  myself.  If  I  do  not  gain  souls,  I  shall  en- 
joy all  other  gains  with  very  little  satisfaction,  and  I  would 
rather  beg  my  bread  from  door  to  door  than  undertake 
this  great  work." 

Doddridge,  writing  to  a  friend,  remarked :  "  I  long  for 
the  conversion  of  souls  more  sensibly  than  for  any  thing 
besides.  Methinks  I  could  not  only  labor,  but  die  for  it 
with  pleasure." 

Similar  is  the  death-bed  testimony  of  the  sainted  Brown, 
of  Haddington.  "  Oh,  labor,  labor,"  said  he  to  his  sons, 
"  to  win  souls  to  Christ." 

It  is  said  of  the  learned  John  Smith  "  that  he  had  re- 
solved very  much  to  lay  aside  other  studies,  and  to  travail 
in  the  salvation  of  men's  souls,  after  whose  good  he  most 
earnestly  thirsted." 

Brainerd  could  say  of  himself,  on  more  than  one  occa- 
sion, "  I  cared  not  where  or  how  I  lived,  or  what  hardships 
I  went  through,  so  that  I  could  but  gain  souls  to  Christ. 
"While  I  was  asleep,  I  dreamed  of  these  things;  and  when 
I  waked,  the  first  thing  I  thought  of  was  this  great  work. 
All  my  desire  was  for  the  conversion  of  the  heathen,  and 
all  my  hope  was  in  God." 

The  elder  President  Edwards  wrote :  "  I  had  great  long- 
ings for  the  advancement  of  Christ's  kingdom  in  the 
world ;  my  secret  prayer  used  to  be  in  great  part  taken  up 
in  praying  for  it.  If  I  heard  the  least  hint  of  any  thing 
that  happened  in  any  part  of  the  world,  that  appeared  to 
me,  in  some  respect  or  other,  to  have  a  favorable  aspect  on 
the  interests  of  Christ's  kingdom,  my  soul  eagerly  catched 
at  it,  and  it  would  animate  and  refresh  me.     I  used  to  be 


OTHER    GOOD    FRUITS    OF   PIETY.  55 

earnest  to  read  public  news-letters  mainly  for  that  end,  to 
see  if  I  could  not  find  some  news  favorable  to  religion  in 
the  world. 

"My  heart  has  been  much  on  the  advancement  of 
Christ's  kingdom  in  the  world ;  the  histories  of  the  past 
advancement  of  Christ's  kingdom  have  been  sweet  to  me. 
When  I  have  read  histories  of  past  ages,  the  pleasantest 
thing  in  all  my  reading  has  been  to  read  of  the  kingdom 
of  Christ  being  promoted." 

What  man  without  living  piety  ever  felt,  or  thought, 
or  planned  thus  ?  Well  does  Oxenden  say :  "  Our  work  is 
with  souls — immortal  souls — souls  born  for  endless  weal  or 
woe.  And  these  souls  are  committed  to  our  care."  This 
is  just  what  the  apostle  says  of  good  ministers:  "They 
watch  for  your  souls  as  they  that  must  give  an  account." 
Blessed  is  he  who  loves  the  flock  of  God  with  an  undying 
love. 

In  this  way  of  piety,  too,  ministers  are  kept  from  that 
laborious  idleness  which  fritters  away  life  on  matters  quite 
aside  from  their  calling,  and  of  comparatively  little  im- 
portance to  the  interests  of  mankind.  A  German  scholar, 
when  dying,  is  reported  to  have  expressed  regret  at  hav- 
ing given  most  of  his  life  to  the  comparative  degree  of 
the  adjective  rather  than  to  the  preterite  of  the  verb.  This 
was  of  course  all  idle.  But  it  was  a  bitter  lament  of  a 
learned  Dutchman :  "  I  have  wasted  my  life  in  laborious 
idleness."  A  sad  account  can  ministers  give  of  their  lives, 
if  it  shall  turn  out  that  their  energies  have  been  expended 
on  things  having  no  connection  with  their  appropriate 
work.  In  his  sermon  on  the  evil  and  danger  of  neglecting 
men's  souls,  Doddridge  says :  "  Oh,  my  brethren !  let  us 
consider  how  fast  we  are  posting  through  this  dying  life, 
in  which  we  are  to  manage  concerns  of  infinite  moment; 
how  fast  we  are  passing  on  to  the  immediate  presence  of 


56  PASTORAL   THEOLOGY. 

our  Lord,  to  give  up  our  account  to  him !  I  would  not  for 
ten  thousand  worlds  be  that  man  who,  when  God  shall  ask 
him  at  last  how  he  has  employed  his  time  while  he  con- 
tinued a  minister  of  his  Church  and  had  the  care  of  souls, 
shall  be  obliged  to  reply,  '  I  have  restored  many  corrupt 
passages  in  the  classics,  and  illustrated  many  which  were 
before  obscure.  I  have  cleared  up  many  intricacies  in 
chronology  or  geography.  I  have  solved  many  per- 
plexed cases  of  algebra.  I  have  refined  on  astronomical 
calculations,  and  left  behind  me  many  sheets  on  those  curi- 
ous and  difficult  subjects.  And  these  are  the  employments 
in  which  my  life  has  been  worn  out,  while  preparations  for 
the  pulpit,  and  ministrations  in  it,  did  not  demand  my  more 
immediate  attendance.'  Oh,  sirs !  as  for  the  waters  that 
are  drawn  from  these  springs,  how  sweet  soever  they  may 
taste  to  a  curious  mind  that  thirsts  after  them,  or  an  ambi- 
tious mind  that  thirsts  for  the  applause  they  sometimes  pro- 
cure, I  fear  there  is  too  often  reason  to  pour  them  out  be- 
fore the  Lord  with  rivers  of  penitential  tears,  as  the  blood 
of  souls  which  have  been  forgotten,  while  these  trifles  have 
been  remembered  and  pursued."  Let  us  not  seek  for  an 
idle,  or  even  for  an  easy  life.  Idleness  is  misery,  many 
testify.  When  Napoleon  was  slowly  withering  away  from 
disease  and  ennui  together  on  the  rock  of  St.  Helena,  it 
was  told  him  that  one  of  his  old  friends,  an  ex-colonel  in 
the  Italian  army,  was  dead.  "  What  disease  killed  him  ?" 
asked  Napoleon.  "  That  of  having  nothing  to  do,"  it  was 
answered.  "  Enough,"  said  Napoleon,  "  even  had  he  been 
an  emperor." 

Thus,  too,  will  be  awakened  that  pious  confidence  in  God, 
without  which  a  man  will  be  but  as  a  reed  shaken  with  the 
wind.  No  command  is  more  important  than  this :  "  Have 
faith  in  God;"  and  no  disciple  or  servant  of  Christ  can 
offer  a  better  prayer  than  this :  "  Lord,  increase  our  faith." 


OTHER   GOOD   FRUITS   OF   PIETY.  57 

Our  weakness  renders  it  essential  that  we  know  how  to  re- 
cline on  an  almighty  arm.  Nothing  else  can  sustain  us  in 
a  thousand  trials  and  temptations.  But  he,  who  rightly 
believes,  has  a  shield  that  no  fiery  dart  can  penetrate,  and 
can  stand  in  the  midst  of  the  ruin  of  all  his  earthly  plans 
and  prospects,  and  say,  "  Though  he  slay  me,  I  will  trust 
him."  He  who  knows  that  his  message  is  true,  and  is 
assured  that  the  fuller  the  proof  and  the  severer  the  test 
to  which  it  is  subjected,  the  more  firm  it  will  appear  to  be, 
will  believe  and  therefore  speak.  He  will  not  give  to  the 
trumpet  an  uncertain  sound.  Its  utterances  will  be  the 
echo  of  his  own  experience. 

Moreover,  piety  will  beget  and  foster  that  tender  pity 
and  generous  love  for  perishing  men,  without  which  the 
most  sacred  duties  will  be  irksome,  and  the  sweetest  mes- 
sages be  delivered  in  a  dull,  or,  possibly,  in  a  harsh  and 
severe  tone.  Cowper  says :  "  If  a  man  has  great  and  good 
news  to  tell  me,  he  will  not  do  it  angrily.  It  is  not  easy, 
therefore,  to  conceive  on  what  ground  a  scolding  minister 
can  justify  a  conduct  which  only  proves  that  he  does  not 
understand  his  errand."  Harshness  never  becomes  the 
minister  of  the  meek  and  lowly  Jesus.  Well  did  Paul  ex- 
hibit the  right  temper  when  he  said,  "  By  the  space  of 
three  years  I  ceased  not  to  warn  every  one  night  and  day 
with  tears."  Acts  xx.,  31.  Blessed  is  he  who  is  joyfully 
ready  to  spend  and  be  spent  for  Christ  and  for  perishing 
men. 

Such  piety  will  happily  settle  those  much  mooted  ques- 
tions about  our  manners :  Ought  a  minister  of  the  Gospel 
to  be  a  gentleman  ?  if  so,  in  what  sense  are  we  to  under- 
stand the  term  %  If  the  meaning  is  that  a  servant  of  Christ 
should  give  no  needless  offense,  and  that  he  is  bound  to 
try  to  please  men  for  their  good,  the  Bible  is  clear.  The 
apostle  of  the  circumcision  expressly  calls  on  even  private 

C2 


58  TASTOKAL   THEOLOGY. 

Christians  to  "be  courteous."  And  the  apostle  of  the  un- 
circumcision  as  clearly  calls  on  his  converts  to  give  heed  to 
all  that  is  lovely  and  of  good  report.  The  amenities  of 
life  are  no  foes  to  any-  valuable  refinement  in  life  or  man- 
ners. But  Cecil  is  right  when  he  says,  "  The  character  of 
a  minister  is  far  beyond  that  of  a  mere  gentleman.  It 
takes  a  higher  walk.  He  will  indeed  study  to  be  a  real 
gentleman ;  he  will  be  the  farthest  possible  from  a  rude 
man;  he  will  not  disdain  to  learn  nor  to  practice  the 
decencies  of  society.  But  he  will  sustain  a  still  higher 
character."  One  of  the  rules  of  a  Methodist  preacher  as 
given  by  John  Wesley  is:  "Do  not  affect  the  gentleman. 
You  have  no  more  to  do  with  this  character  than  with  that 
of  a  dancing-master.  A  preacher  of  the  Gospel  should  be 
the  servant  of  all?  At  first  these  words  sound  harsh. 
But  their  author  never  meant  to  decry  good-breeding  or 
courteous  manners.  He  was  himself  a  thorough  gentle- 
man. Adam  Clarke  doubtless  gives  the  just  view:  "Mr. 
Wesley  does  not  say,  Do  not  act  like  a  gentleman ;  this  he 
did  himself,  and  this  he  recommended,  as  well  by  precept 
as  example ;  but  he  says,  Do  not  affect  the  gentleman : 
do  not  pretend  to  be  what  you  are  not — to  be  nobly  de- 
scended when  you  are  not,  nor  to  be  above  serving  your- 
self or  others,  even  in  the  meanest  offices  of  life.  He  who 
is  well-bred,  decent,  gentle,  and  obliging  in  all  his  conduct, 
is  a  gentleman  ;  he  who  affects  this  character  is  none,  no 
more  than  a  monkey  is  a  man." 

A  good  writer  describes  true  politeness  as  "genuine 
kindness  kindly  expressed."  Such  politeness  requires  noth- 
ing more  than  good  sense,  following  good  customs,  from 
a  heart  full  of  good  feelings.  What  a  noble  specimen  of 
true  delicacy  of  sentiment  and  refinement  of  feeling  was 
the  apostle  Paul.  Proofs  are  found  in  all  his  history  and 
in  all  his  writings.     When  Agrippa  opened  the  way,  Paul 


OTHER    GOOD   FRUITS   OF   PIETY.  59 

nobly  cried  :  "  I  would  to  God  that  not  only  thou,  but  also 
all  that  hear  me  this  day,  were  both  almost,  and  altogether 
such  as  I  am,  except  these  bonds."  He  thus  declared  his 
love  for  all  men,  wishing  them  salvation ;  but  he  shows  his 
great  delicacy  of  feeling  by  saying  that  he  had  it  not  in 
his  heart  to  wish  any  man  to  be  doomed  to  carry  with  him 
a  chain. 


CHAPTER  VII. 

MINISTERIAL     EDUCATION. 

Those  who  teach  must  first  learn.  He  who  would  not 
be  a  blind  guide,  must  be  disciplined  in  the  things  of  re- 
ligion. The  necessity  for  instruction  arises  from  our  igno- 
rance. The  process  by  which  such  instruction  is  gained 
may  be  extraordinary.  Such  was  the  training  of  all  the 
apostles,  Paul  not  excepted.  Men  are  no  longer  thus 
taught.  Christ  is  no  more  personally  on  earth.-  Men  no 
more  learn  languages  by  miracle.  If  any  man  claims 
supernatural  teaching,  let  him  produce  the  proof. 

On  the  other  hand,  no  merely  human  instruction  can 
ever  make  a  good  minister  of  Christ.  All  the  schools  and 
masters  of  the  world  can  never  so  instruct  any  one  as  to 
make  him  wise  in  winning  souls  to  Christ.  God,  of  his 
mere  sovereign  mercy,  must  vouchsafe  the  teachings  of  the 
Holy  Spirit.  He  alone  can  effectually  give  true,  spiritual 
views  of  God  and  of  life  everlasting.  All  saving  knowl- 
edge comes  from  the  Father  of  lights  by  the  illumination 
of  the  Holy  Ghost.  John  Newton  was  right  in  saying, 
"  None  but  he  who  made  the  world  can  make  a  minister 
of  the  Gospel.  If  a  young  man  has  capacity,  culture  and 
application  may  make  him  a  scholar,  a  philosopher,  or  an 
orator;  but  a  true  minister  must  have  certain  principles, 
motives,  feelings,  and  aims,  which  no  industry  or  endeavors 
of  men  can  either  acquire  or  communicate.  They  must  be 
given  from  above,  or  they  can  not  be  received."  Nor  will 
any  toil  or  study  on  the  part  of  man  prove  a  substitute  for 
divine  illumination.    "Were  this  so,  man  would  be  independ- 


MINISTEKIAL   EDUCATION.  61 

/ 

ent.  He  who  unaided  can  solve  the  mysteries  of  redemp- 
tion, can  do  any  tiling.  Bishop  Sanderson  says :  "  It  was 
Simon  Magus's  error  to  think  that  the  gifts  of  God  might 
be  purchased  with  money ;  and  it  has  a  spice  of  his  sin,  and 
so  may  go  for  a  kind  of  simony,  to  think  that  spiritual  gifts 
may  be  purchased  with  labor.  You  may  rise  up  early  and 
go  to  bed  late,  and  study  hard  and  read  much,  and  devour 
the  marrow  of  the  best  authors ;  and  when  you  have  done 
all,  unless  God  give  a  blessing  to  your  endeavors,  be  as  lean 
and  meagre  in  regard  of  true  and  useful  learning  as  Pha- 
raoh's lean  kine  were  after  they  had  eaten  up  the  fat  ones. 
It  is  God  that  both  ministereth  the  seed  to  the  sower,  and 
mnltiplieth  the  seed  sown." 

One  rightly  instructed  as  a  servant  of  Christ  and  of  his 
people  will  put  a  high  estimate  on  the  work  of  the  minis- 
try. He  will  place  no  work  above  it,  and  none  on  a  level 
with  it.  He  will  envy  no  secular  potentate.  He  would 
exchange  his  pastoral  crook  for  no  earthly  sceptre."  His 
pulpit  is  his  throne.  It  is  his  meat  and  drink  to  do  and 
suffer  the  will  of  God.  He  has  also  learned  in  some  good 
measure  his  weakness  and  his  dependence  on  God.  He  loves 
prayer.  If  he  had  had  no  access  to  a  throne  of  grace,  even 
Paul  would  have  been  but  a  reed  shaken  with  the  wind. 

Such  a  man  has  a  great  love  to  the  Lord  Jesus  Christ. 
Lacking  this,  any  man  is  a  poor,  vacillating  creature,  and  a 
miserable  self -deceiver.  To  preach  Christ  without  love  to 
him  can  hardly  be  less  contrary  to  flesh  and  blood  than  it 
was  for  Ham  an  to  go  through  the  city  leading  a  horse 
with  Mordecai  mounted  on  him,  and  proclaiming,  Thus 
shall  it  be  done  unto  the  man  whom  the  king  delighteth 
to  honor.  Due  love  to  Christ  will  make  one  willing  to  be 
offered  on  the  sacrifice  and  service  of  his  people's  faith. 
To  learn  these  things  is  the  result  of  the  lessons  taught  by 
God  himself. 


62  PASTORAL   THEOLOGY. 

It  is  also  necessary  that  a  minister  should  know  God's 
mind  and  will  revealed  for  our  salvation.  This  supposes 
a  minister  to  have  been  a  learner,  a  scholar,  a  student,  a 
disciple.  On  this  matter  the  following  things  commend 
themselves  to  our  sober  judgments : 

1.  If  an  unlearned  ministry  can  meet  the  demands  and 
supply  the  wants  of  the  age,  the  work  is  already  done. 
There  are  thousands  of  such  preachers  in  the  world.  They 
are  found  in  all  Christendom.  In  our  own  land  they  preach 
scores  of  sermons  every  week.  And  yet  we  all  see  much 
work  to  be  done. 

2.  "VVe  have  no  reason  for  believing  that  an  untrained 
ministry  will  in  future  be  more  respected  or  efficient  than 
it  has  been  in  the  past.  Indeed,  some  things  make  it  prob- 
able that  it  will  be  peculiarly  impotent  and  dangerous. 

3.  Scripture  and  reason  declare  that  knowledge  is  essen- 
tial to  a  minister.  Otherwise  he  can  not "  speak  unto  men 
to  edification,  and  exhortation,  and  comfort."  1  Cor.  xiv.,  3. 
Even  under  the  old  dispensation,  a  thorough  knowledge  of 
God's  will  was  enjoined  upon  all  religious  teachers.  Christ 
took  great  pains  that  his  apostles  should  know  their  mes- 
sage before  they  undertook  to  deliver  it. 

4.  Mere  unsanctified  learning  does  but  puff  up.  It  can 
not  save  its  possessor  or  any  one  else. 

5.  In  all  that  can  elevate  society,  especially  its  moral 
tone,  ministers  should  be  among  the  foremost  actors.  It 
is  a  great  injury  to  the  cause  of  Christ  when  he  who 
should  teach  the  people  knowledge  knows  not  whereof 
he  affirms. 

C.  The  true  object  of  learning  is  not  to  veil  truth,  but  to 
bring  it  to  light.  "  Brethren,"  said  one,  "  it  will  take  all 
our  learning  to  make  things  plain." 

7.  In  order  to  profit,  learning  must  be  sound.  He  who 
is  as  fanciful  as  he  is  learned  can  not  be  a  safe  teacher ; 


MINISTERIAL   EDUCATION.  63 

and  lie  who  is  shallow  can  not  comprehend  any  thing  con- 
siderable in  the  love  of  God. 

8.  Therefore  learning  should  be  extensive,  and  not  mere- 
ly elementary ;  it  should  be  various,  and  not  confined  to 
one  or  a  few  things.  Leighton  well  said  that  there  could 
not  be  too  much  learning,  if  it  were  but  sanctified.  And 
Owen  adds :  "  The  cursory  perusal  of  a  few  books  is 
thought  sufficient  to  make  any  man  wise  enough  to  be  a 
minister.  And  not  a  few  undertake  to  be  teachers  of 
others  who  would  scarcely  be  admitted  as  tolerable  disci- 
ples in  a  well-ordered  church:  But  there  belongeth  more 
unto  this  wisdom,  knowledge,  and  understanding,  than 
most  men  are  aware  of .  .  .  .  The  Gospel,  the  dispensation 
and  declaration  of  which  is  committed  unto  the  ministers 
of  the  Church,  is  '  the  wisdom  of  God  in  a  mystery ;'  and  so 
their  principal  duty  is  to  become  so  wise  and  understand- 
ing in  that  mystery  as  that  they  may  be  able  to  declare 
it  to  others,  without  which  they  have  no  ministry  com- 
mitted unto  them  by  Jesus  Christ." 

9.  There  is  not  the  slightest  ground  of  rational  belief 
that  the  Head  of  the  Church  does  in  our  day  ever  com- 
municate necessary  learning  to  his  ministers  otherwise 
than  by  the  divine  blessing  on  the  use  of  the  ordinary 
means,  such  as  hearing,  reading,  inquiry,  study,  reflection. 

10.  It  is  also  evident  that  a  few  hurried  weeks  or  months 
of  study  will  not  do.  *  Dr.  Samuel  Miller  said,  "  Impatient 
haste  is  the  bane  of  deep  intellectual  work."  The  apostles, 
though  ignorant  men  wThen  called  to  follow  Christ,  were 
not  so  wThen  sent  forth  in  his  name.  They  enjoyed  his 
private  and  public  instructions  for  three  years  in  all. 
Moreover,  they  had  inspiration,  gifts  of  tongues,  revelations, 
gifts  of  healing,  and  wrought  mighty  signs  and  wonders. 

11.  In  study  a  minister  must  also  be  diligent.  Thomas 
Shepard  said  to  a  young  minister, "  Abhor  one  hour  of  idle- 


64:  PASTOEAL   THEOLOGY. 

ness  as  you  would  be  asliamed  of  one  hour  of  drunken- 
ness." Mather  wrote :  "  There  was  never  an  eminent,  who 
was  not  an  industrious  man.  You  must  be  diligent  in 
jour  business,  if  you  hope  to  stand  in  any  desirable  cir- 
cumstances before  that  great  King  unto  whose  service  you 
are  dedicated."  Every  day  in  one's  life  is  a  leaf  in  one's 
history.  This  is  specially  true  of  a  student.  Learning 
comes  by  a  slow  but  regular  process  of  accretion. 

12.  A  minister's  studies  must  also  be  conducted  in  hu- 
mility. Pride  goeth  before  destruction.  What  servant  of 
Christ  ever  made  any  great  advancement  in  spiritual  lore, 
except  as  he  received  the  kingdom  of  God  as  a  little  child  ? 
If  our  learning  gives  us  high  notions  of  ourselves,  we  are 
undone.  If  we  would  reap  in  joy,  we  must  sow  in  tears. 
If  we  would  draw  great  supplies  from  the  wells  of  salva- 
tion, we  must  put  down  empty  pitchers. 

13.  Yet  no  Church  may  require  that  in  all  cases  a  given 
amount  of  time  be  spent  in  particular  studies.  It  is  enough, 
if  ,in  soundness  of  mind,  mental  vigor,  and  scriptural  knowl- 
edge, one  is  qualified  to  feed  and  guide  the  flock.  Per- 
haps no  evangelical  Church  would  hesitate  to  set  apart  to 
the  ministry  any  one  who  had  a  tithe  of  the  sound  knowl- 
edge and  excellent  character  of  John  Bunyan. 

14.  The  course  of  learning  ordinarily  to  be  insisted  on 
should  embrace  such  a  course  of  science  and  literature  as 
will  enlarge  and  train  the  mind,  and  enable  one  to  com- 
municate his  thoughts  in  a  proper  manner.  It  is  a  good 
thing  to  be  acquainted  with  physical,  mathematical,  men- 
tal, and  moral  science.  A  good  knowledge  of  our  own 
tongue  is  a  great  attainment.  It  is  also  well  for  a  preacher 
to  be  acquainted  with  the  Latin,  Greek,  and  Hebrew  lan- 
guages. Nothing  in  the  policy  of  that  malignant  apostate, 
Julian,  expressed  so  deep  and  cunning  a  malice  against  the 
kingdom  of  Christ  as  his  forbidding  to  Christian  youth  ac- 


MINISTERIAL   EDUCATION.  C5 

cess  to  classical  schools  and  studies.  The  great  importance 
of  the  Latin  language  is  threefold :  first,  it  refines  one's 
taste,  and  supplies  him  with  a  precise  knowledge  of  a  great 
portion  of  the  words  and  terms  of  his  own  language ;  sec- 
ondly, it  aids  him  in  acquiring  a  good  understanding  of 
several  other  languages ;  thirdly,  it  opens  to  him  vast  store- 
houses of  the  best  theological  writings  yet  given  to  the 
world  by  uninspired  men.  The  great  importance  of  a 
knowledge  of  the  Greek  is  also  threefold :  first,  above  all 
languages,  it  is  polished,  beautiful,  graceful,  and  so  it 
moulds  the  taste  in  a  pleasant  way ;  secondly,  the  whole 
of  the  Old  Testament  was  before  the  Christian  era  ren- 
dered into  Greek,  and  this  translation  is  freely  quoted  by 
our  Lord  and  his  apostles ;  thirdly,  and  above  all,  the  whole 
New  Testament  was  first  written  in  Greek,  as  we  have  it  to 
this  day.  The  importance  of  a  knowledge  of  the  Llebrew 
is,  that  in  it  we  have  the  Old  Testament.  The  original 
Scriptures  contain  the  very  words  of  God,  so  as  no  trans- 
lation can.  The  testimony  of  Melancthon  in  favor  of  the 
study  of  Greek  and  Hebrew  ought  not  to  be  forgotten : 
"  We  shall  never  be  able  to  preserve  among  us  a  knowl- 
edge of  the  pure  Gospel  without  a  knowledge  of  the  lan- 
guages." Such  testimonies  have  long  been  borne  to  the 
importance  of  these  studies  as  ought  to  remove  doubt  from 
all  minds.  Some  of  these  studies  were  formerly  carried 
further  than  they  are  now.  Seeker  says  that  at  the  school 
where  he  was  educated  the  pupils  were  "  obliged  to  speak 
Latin  always,  except  when  below  stairs  with  the  family." 
Samuel  Palmer,  speaking  of  his  education,  says :  "  We  dis- 
puted every  day  in  Latin  upon  the  several  philosophical 
controversies.  .  .  .  After  dinner  our  work  began  by  read- 
ing some  one  of  the  Greek  or  Latin  historians,  orators,  or 
poets.  .  .  .  My  tutor  began  the  morning  public  prayer  in  the 
school,  which. he  performed  with  great  devotion,  but  not 


66  PASTOEAL   THEOLOGY. 

with  equal  elegance  and  beauty,  in  English ;  but  in  Latin, 
in  which  he  often  prayed,  no  man  could  exceed  him  for 
exact  thought,  curious  style,  and  devout  pathos."  Dodd- 
ridge says  of  Dr.  Jennings's  school :  "  The  first  two  years 
we  read  the  Scriptures  in  the  family  from  Hebrew,  Greek, 
and  French  into  English.  We  were  obliged  to  talk  Latin 
within  some  certain  bounds  of  time  and  place."  Orton 
says  that  at  Doddridge's  school  the  students  every  day  read 
Hebrew  and  Greek,  and  took  measures  to  retain  their 
knowledge  of  Latin.  In  like  manner  the  history  of  the 
Log  College  at  Neshaminy,  of  Blair's  school  at  Fagg's 
Manor,  of  Liberty  Hall  in  Virginia,  and  of  many  other  re- 
nowned schools  in  our  own  land,  testifies  to  the  great  value 
of  Latin  a,nd  Greek.  Judge  Catron  says :  "  I  was  taught 
by  the  Rev.  James  Witherspoon,  a  Presbyterian  minister. 
.  .  .  lie  could  have  preached  in  Latin  as  well  as  in  En- 
glish." 

The  present  century  has  seen  no  man  of  more  power 
than  Robert  Hall.  When  two  years  old  he  could  neither 
walk  nor  talk.  Yet  he  attained  such  eminence  that  Du- 
gald  Stewart  said  of  him :  "  There  is  a  living  writer  who 
combines  the  beauties  of  Johnson,  Addison,  and  Burke, 
without  their  imperfections.  It  is  a  dissenting  minister  of 
Cambridge,  the  Rev.  Robert  Hall.  Whoever  wishes  to  see 
the  ^English  language  in  its  perfection,  must  read  his  writ- 
ings." Dr. Parr  says:  "Mr. Hall,  like  Bishop  Taylor,  has 
the  eloquence  of  an  orator,  the  fancy  of  a  poet,  the  acute- 
ness  of  a  schoolman,  the  profoundness  of  a  philosopher, 
and  the  piety  of  a  saint."  In  his  biography  we  find  that 
at  twelve  years  of  age  Hall  had  made  great  progress  in 
Latin  and  Greek;  that  at  Aberdeen  he  made  great  pro- 
ficiency in  the  same  branches ;  and  that  through  life  he 
renewed  his  great  strength  by  the  same  studies. 

In  his  life  of  Dion,  Plutarch  says :  "  Ilippomachus,  the 


MINISTERIAL   EDUCATION.  67 

athlete,  used  to  say  that  he  could  tell  one  of  his  own  schol- 
ars at  any  distance,  if  he  was  only  carrying  meat  home 
from  the  market ;  so  the  sentiments  of  those  wTho  have  had 
a  liberal  education  have  a  similar  influence  on  their  man- 
ners, and  give  a  peculiar  grace  and  propriety  to  their  con- 
duct." 

The  great  object  of  every  good  education  is  to  train  the 
faculties  to  just  and  accurate  thinking,  investigation,  and 
statement ;  and  to  prepare  it  to  acquire  and  use  knowledge. 
Having  acquired  such  a  preliminary  education  as  was  at- 
tainable, let  the  young  preacher  bring  his  mind  to  the 
study  of  all  those  things  belonging  to  a  thorough  course  of 
theological  study,  and  store  his  mind  with  the  facts  and 
principles  of  revealed  truth,  as  taught  by  inspired  men, 
and  as  illustrated  in  the  history  of  the  world  and  of  the 
Church. 

This  done,  let  him  bend  his  entire  energies  toward  ac- 
quiring the  holy  art  of  rightfully  presenting  God's  Word, 
and  persuading  men  to  righteousness.  Let  him  learn  to 
bring  forth  from  his  treasury  things  new  and  old.  In  this 
work,  natural  and  acquired,  intellectual  and  moral  qualities 
strangely  unite.  Every  thing  helps  or  hinders  success. 
Says  South :  "  I  am  confidently  persuaded  that  there  is  no 
endowment,  no  natural  gift  whatever,  with  which  the  great 
Father  of  lights  has  furnished  the  mind  of  man,  but  may, 
in  its  highest  operations,  be  sanctified,  and  rendered  sub- 
servient to  the  great  work  of  the  ministry.  Real  religion 
engages  no  man,  particularly  no  minister,  to  be  dull,  to 
lounge,  and  to  be  indolent ;  but,  on  the  contrary,  it  stirs  all 
the  active  powers  of  the  soul  in  designing  and  bringing 
about  great  and  valuable  ends." 

The  same  course  of  remark  applies  to  all  our  acquisitions. 
Truth  is  one,  not  manifold ;  and  as  the  distant  star  may 
guide  the  pilgrim  over  the  desert,  so  light  from  a  very  re- 


68  PASTOEAL   THEOLOGY. 

mote  quarter  may  elucidate  a  matter  otherwise  dark  to  us. 
All  knowledge  is  useful ;  only  let  every  thing  bend  to  the 
great  object  of  making  one  an  able  minister  of  the  New 
Testament.  Says  Henry  Marty n :  "  May  I  be  taught  to  re- 
member that  all  other  studies  are  subservient  to  the  great 
work  of  ministering  holy  things  to  immortal  souls !  May 
the  most  holy  works  of  the  ministry,  and  those  which  re- 
quire most  devotedness  of  soul,  be  the  most  dear  to  my 
heart."  Blessed  is  that  servant  of  Christ  who  habitually 
lays  all  his  powers  and  attainments  under  tribute  to  the 
one  great  end  of  holding  forth  the  Word  of  life. 


CHAPTER  VIII. 


Scripture  and  the  general  sense  of  mankind  agree  in 
requiring  ministers  of  religion  to  be  men  of  study.  Who- 
ever may  be  careless,  they  should  be  thoughtful.  The  old 
prophets  searched  diligently  into  the  meaning  of  their 
prophecies  and  the  time  of  their  fulfillment.  They  medi- 
tated in  God's  Word  day  and  night.  At  least  one  of  the 
inspired  writers  was  a  man  of  exceed iugly  varied  acquire- 
ments. "  God  gave  Solomon  wisdom  and  understanding 
exceeding  much,  and  largeness  of  heart,  even  as  the  sand 
that  is  on  the  sea-shore.  And  Solomon's  wisdom  excelled 
the  wisdom  of  all  the  children  of  the  East  country,  and  all 
the  wisdom  of  Egypt.  For  he  was  wiser  than  all  men ; 
than  Ethan  the  Ezrahite,  and  Heman,  and  Chalcol,  and 
Darda,  the  sons  of  Mahol :  and  his  fame  was  in  all  nations 
round  about.  And  he  spake  three  thousand  proverbs ;  and 
his  songs  were  a  thousand  and  five.  And  he  spake  of 
trees,  from  the  cedar -tree  that  is  in  Lebanon,  even  unto 
the  hyssop  that  springeth  out  of  the  wall ;  he  spake  also  of 
beasts,  and  of  fowl,  and  of  creeping  things,  and  of  fishes." 
1  Kings  iv.,  29-33.  So  that  Solomon's  studies  were  of  the 
most  varied  kinds.  They  were  especially  full  in  several 
branches  of  natural  science,  and  in  the  maxims  of  pru- 
dence. 

The  New  Testament  enjoins  hard  study  on  ministers  of 
the  Gospel.  They  must  be  scribes  well  instructed  unto  the 
kingdom  of  heaven.  They  must  bring  out  of  their  treasure 
things  new  and  old.     They  must  meditate  on  these  things. 


70  PASTOEAL   THEOLOGY. 

So  anxious  was  the  pious  Richard  Baxter  to  have  time  for 
study,  that  when  some  visitors  who  had  sat  a  while  said  to , 
him,  "We  are  afraid,  sir,  that  we  break  in  upon  your  time;" 
he  replied,  "  To  be  sure  you  do."  And  Job  Orton  said,  "  I 
will  have  my  hours.  At  them  I  shall  be  glad  to  see  my 
friends ;  but  they  must  come  soon,  and  go  soon,  or  not  at 
all.  ...  If  I  could  not  do  this,  I  would  remove  to  the 
Land's  End  or  to  a  Welsh  mountain.  ...  I  am  inde- 
pendent, and  will  be  so.  .  .  .  I.  have  little  company  and 
acquaintance.  .  .  .  But  I  have  a  numerous  and  excellent 
society  of  prophets,  apostles,  and  practical  writers,  especially 
Baxter,  Bates,  and  Scudder,  with  whom  I  have  lately  been 
conversing."  More  than  one  eminent  man  has  had  a  warn- 
ing to  visitors  put  on  the  door  of  his  study,  calling  on  them 
to  be  short. 

The  studies  of  a  minister,  like  those  of  a  lawyer  or  phy- 
sician, are  both  general  and  special.  His  general  studies 
are  such  as  are  designed  to  enlarge  his  information  and 
improve  his  knowledge,  without  any  reference  to  any  par- 
ticular duty  of  his  calling.  His  special  studies  relate  to 
his  preparations  for  particular  occasions,  in  which  he  is 
called  to  act  a  part.  Some  ministers  give  most  of  their 
time  to  general  studies,  and  quite  neglect  or  slight  special 
preparations.  Such  often  become  learned  and  powerful 
men,  but  in  the  matter  of  preaching  they  habitually  fall 
short  of  what  is  expected  of  them.  The  reason  is  that  they 
never  do  their  best  in  the  pulpit.  In  a  public  debate,  in  a 
deliberative  assembly,  and  once  or  twice  perhaps  in  a  life- 
time in  the  pulpit,  they  display  uncommon  vigor.  But  this 
is  not  so  in  their  ordinary  preaching.  On  the  other  hand, 
some  men  seldom  study  except  with  direct  reference  to 
preaching.  The  consequence  is  that  in  proportion  to  their 
native  talents  they  habitually  preach  well,  but  they  never 
grow  much.    They  carry  with  them  through  life  a  narrow- 


71 

ness  of  range  and  a  dwarflsliness  of  mind  that  might  have 
been  avoided  by  a  proper  course. 

The  true  rule  of  conduct  is  to  pursue  general  studies  as 
you  can,  and  always  try  to  be  doing  something  that  way. 
At  the  same  time,  never  slight  special  preparations.  Think 
well  on  every  matter  you  discuss  before  the  people. 

One  of  the  most  striking  deficiencies  in  many  preachers 
of  this  day  is  the  wrant  of  a  familiar  acquaintance  with  the 
English  version  of  the  Scriptures.  Let  ministers  read  the 
Scriptures  much.  Let  them  commit  to  memory  consider- 
able portions  of  God's  Word.  Scott  says :  "  The  minister 
of  the  Gospel  is  as  truly  serving  Christ  and  the  people 
when  in  his  study  he  is  searching  the  Scriptures,  meditat- 
ing and  preparing  for  his  work,  as  when  he  is  publicly 
preaching  the  Word  to  the  congregation.  lie  should  en- 
deavor to  get  well  acquainted  with  his  instructions,  and  to 
speak  from  a  matured  judgment  and  an  experienced  heart, 
and  with  fervency  of  spirit.  He  should  be  careful,  both  in 
dispensing  the  Word  and  in  administering  the  sacraments, 
to  guard  the  people  against  superstition  and  false  confi- 
dence, and  from  mistaking  the  notion  or  form  for  the 
1  power  of  godliness ;'  and  every  thing  in  his  outward  ac- 
commodations, manner  of  life,  and  method  of  spending  his 
time,  should  be  so  regulated  as  may  best  tend  to  make  him 
1  approved  unto  God,'  a  workman  that  needeth  not  to  be 
ashamed,  rightly  dividing  the  word  of  truth." 

If  any  ask,  How  many  hours  should  be  given  to  study  ? 
the  answer  is  that  no  rule  can  be  given  for  all  cases.  Some 
can  endure  more  confinement  than  others.  Some  have  less 
pastoral  visiting  to  do  than  others.  In  some  languor  is 
soon  brought  on,  and  where  this  is  the  case  profit  ceases. 
Some  have  undertaken  to  study  sixteen  hours  a  day.  For 
a  time  this  may  be  done  with  apparent  advantage.  But 
very  few  can  endure  it  long.     It  will  commonly  bring  on 


72  PASTORAL   THEOLOGY. 

premature  old  age  and  many  infirmities.  Some  men  may 
endure  the  weariness  of  twelve  hours'  study  for  a  long 
time ;  but  even  they  would  probably  make  as  much  prog- 
ress in  a  term  of  years  if  they  would  study  eight  or  ten 
hours.  Some,  indeed,  can  not  with  any  profit  study  more 
than  five  or  six  hours  a  day ;  and  a  few  even  less  than  that. 
In  this  matter  it  is  quite  possible  for  every  man  to  find  out 
what  is  best  for  him  to  do.  Let  him  be  honest  and  not 
blind  to  his  evil  propensities  in  making  his  decision.  Says 
Morris :  "  To  be  careful  how  we  manage  and  employ  our 
time  is  one  of  the  first  precepts  that  is  taught  in  the  school 
of  wisdom,  and  one  of  the  last  that  is  learned.  And  'tis  a 
prodigious  thing  to  consider  that,  although  among  all  the 
talents  which  are  committed  to  our  stewardship,  time,  upon 
several  accounts,  is  the  most  precious,  yet  there  is  not  any 
one  of  which  the  generality  of  men  are  more  profuse  and 
regardless.  Nay,  'tis  obvious  to  observe  that  even  those 
persons  who  are  frugal  and  thrifty  in  every  thing  else,  are 
yet  extremely  prodigal  of  their  best  revenue — time,  'of 
which  alone,'  as  Seneca  observed, c  'tis  a  virtue  to  be  covet- 
ous.'" 

One  of  the  greatest  enemies  to  successful  study  is  fond- 
ness for  sleep.  It  is  said  that  one  of  Bonaparte's  generals 
slept  but  one  hour  in  twenty-four  for  a  whole  year.  But 
he  was  not  at  this  time  a  student  in  his  chair.  Nor  is  it 
possible  for  us  to  conceive  how  he  endured  so  severe  a 
trial.  Yet  it  is  true  that  some  men  can  do  with  very  little 
sleep.  Dr.  Franklin  and  John  "Wesley  did  not  sleep  six 
hours.  Lord  Brougham  could  do  with  less.  Napoleon 
rarely  slept  five  hours.  But  he  had  one  advantage  of  con- 
stitution which  is  denied  to  many.  After  protracted  wake- 
fulness he  could  sleep  a  long  time.  Bourrienne,  his  secre- 
tary, says  that  after  his  master  returned  from  Russia,  he 
slept  eighteen  hours.     But  such  cases  as  these  are  never  to 


73 

be  held  up  for  examples  to  the  rest  of  mankind.  Those 
who  are  inclined  to  excessive  nervous  excitement  require 
most  sleep.  Whenever,  in  health,  sleep  ceases  to  be  sound, 
it  is  no  longer  necessary  to  vigor  and  refreshment.  To 
sleep  for  luxury  is  a  shame.  There  are  no  more  formida- 
ble diseases  than  those  brought  on  by  excessive  sleeping. 
No  doubt  much  of  the  apoplexy  of  modern  times  is  owing 
to  this  cause.  On  the  other  hand,  the  want  of  sufficient 
sleep,  and  at  proper  times,  is  filling  the  land  with  the  most 
frightful  forms  of  neuralgic  diseases.  The  rule  is,  find  out 
how  much  you  need,  and  secure  that  quantity ;  but  beware 
of  sleeping  more  than  is  required. 

Some  who  lie  not  too  long  in  bed,  yet  soon  yield  to  dull- 
ness, and  may  be  said  to  be  seldom  more  than  half  awake — 
they  mope  away  a  drowsy  existence.  In  such  cases  inert- 
ness becomes  a  disease,  the  vital  functions  become  torpid, 
life  stagnates,  and  death  prematurely  ensues.  But  even 
where  life  is  prolonged,  the  mind  is  never  roused  for  any 
considerable  time  to  put  forth  its  utmost  vigor.  Such  per- 
sons are  subject  to  many  distressing  sensations  of  body  and 
of  mind.     Their  existence  is  not  happy  or  desirable. 

In  study,  as  in  other  things,  a  habit  of  deferring  is  very 
mischievous.  Some  men,  like  Felix,  are  waiting  for  a  con- 
venient season,  until  the  best  part  of  life  is  gone.  They 
muse,  they  plod,  they  almost  promise ;  but  idle  imagina- 
tions are  no  substitute  for  close,  rigorous  attention  to 
things.  Two  hours  a  day,  for  the  secular  days  of  the  year, 
are  equal  to  one  hundred  and  four  days  of  study  of  six 
hours  each.  In  that  time  many  a  man  has  learned  a  lan- 
guage, mastered  a  science,  or  quite  changed  his  mental 
habits. 

Much  time  is  wasted  by  some  in  idle  sauntering  from 
house  to  house  without  a  definite  object.  Some  visits  are 
indeed  formal ;  nor  should  all  such  be  refused.    But  then 

D 


74  PASTORAL   THEOLOGY. 

they  need  not  be  long.  When  a  minister's  visits  have 
chief  reference  to  his  social  position,  or  that  of  his  family, 
they  may  be  regarded  as  poor  compensation  for  wasted 
time. 

Mention  has  already  been  made  of  idle  visits  to  our- 
selves. The  only  way  is  to  break  them  up.  When  a  pas- 
tor's parlor  or  study  becomes  a  lounge  for  idlers,  a  place  to 
hear  or  to  tell  some  new  thing,  he  is  on  the  high  road  to 
contempt. 

Beware  of  wasting  time  on  unimportant  or  unprofitable 
inquiries  and  researches.  You  will  be  constantly  tempted 
to  such  things,  and  you  must  resist  the  temptation.  There 
is  one  class  of  men  who  are  eager  after  the  popular  lectures 
of  the  day.  Others  seem  to  live  upon  quarterly  reviews. 
Others  affect  to  keep  up  with  the  improvements  in  art  and 
science,  and  are  smatterers  at  a  thousand  things  foreign 
from  their  calling.  Such  men  will  read  any  thing  of  ab- 
sorbing interest.  It  is  a  great  injury  to  a  congregation 
when  the  pastor  and  his  family  are  among  the  first  to  have 
the  latest  novel. 

It  is  certainly  true  that  all  knowledge  may  be  useful. 
Light  may  come  from  a  quarter  whence  least  expected. 
But  it  is  folly  to  maintain  that  all  knowledge  is  equally 
useful  in  a  given  calling.  The  lawyer  who  has  a  vanity  of 
being  esteemed  learned  in  therapeutics,  and  the  surgeon 
who  spends  his  leisure  hours  in  poring  over  black-letter 
law-books,  are  alike  impairing  both  energies  and  character. 
The  minister  of  the  Gospel  may  by  an  examination  of 
hand-books  on  many  subjects  gain  all  the  information  that 
is  likely  to  arise  from  that  quarter,  and  to  be  tributary  to 
his  great  business,  without  devoting  his  best  energies  to  the 
minutiae  of  matters  which  he  has  not  time  to  master. 

Where  a  study  is  highly  auxiliary  to  a  minister's  main 
design,  it  would  be  well  if  his  mind  would  pursue  it  with 


75 

ardor,  and  endeavor  to  learn  all  he  conveniently  can  on  the 
subject.     We  have  sciolists ;  we  want  masters. 

Commonly  it  is  not  wise  for  those  who  are  past  middle 
life  to  attempt  studies  wholly  new,  and  especially  if  they 
be  difficult.  There  are  exceptions  to  this  remark,  but  they 
are  not  numerous. 

It  is  unwise  for  any  man  to  give  his  chief  attention  to 
studies  toward  which  he  has  no  special  leaning.  Some  men 
have  a  foolish  idea  that  those  studies  which  are  the  most 
disagreeable  are  the  most  profitable.  This  may  be  so,  to 
some  extent,  in  an  entrance  upon  any  matter ;  but  it  is  not 
true  when  we  have  had  some  time  to  look  into  things. 
There  is  great  force  in  the  old  saying,  "Nil  invitd  Mi- 
nerva" When  the  mind  is  really  wearied  with  any  mat- 
ter, it  is  best  to  drop  it. 

It  has  for  ages  been  a  settled  rule  of  the  great  majority 
of  the  best  students  that  the  hardest  of  their  labors  should 
be  performed  in  the  earlier  part  of  the  day,  and  the  lighter 
reserved  for  the  afternoon  and  evening.  This  rule  has 
carried  men  through  worlds  of  toil.  'Nov  is  there  any  ex- 
ception to  it,  where  the  morning  can  be  secured  for  study. 
If  necessarily  devoted  to  other  things,  the  latter  part  of  the 
day  is  all  that  is  left,  and  we  must  do  the  best  we  can. 

There  is  hardly  a  more  difficult  subject  than  the  recrea- 
tions, bodily  and  mental,  of  a  minister.  Bodily  recreations 
may  easily  be  found  for  one  who  has  a  country  charge. 
Visiting  his  parishioners  on  horseback  is  the  best  exercise 
in  the  world  for  one  of  sedentary  habits.  The  same  would 
be  true  of  village  and  city  pastors,  if  they  could  afford  to 
keep  a  horse,  and  if  it  were  otherwise  convenient.  But 
this  is  seldom  the  case.  In  choosing  bodily  recreations, 
none  are  more  suitable  than  the  more  useful.  Sawing 
wood,  working  in  a  garden,  walking  to  see  the  poor  and 
afflicted,  are  all  suitable.    Ordinary  gymnastics  are  too  vio- 


76  PASTORAL  THEOLOGY. 

lent  and  fatiguing  for  a  student,  except  after  the  labors  of 
the  day  are  ended. 

One  of  the  most  serious  difficulties  in  the  way  of  a  stu- 
dent is  the  temptation  which  presses  him  to  forsake  one 
thing  for  another,  and  so  never  to  make  thorough  work  in 
any  thing  he  undertakes. 

"When  you  read,  select  your  authors  with  care,  taking 
chiefly  such  as  are  of  long  and  well-established  reputation. 
"  Of  making  many  books  there  is  no  end."  He  who  reads 
all,  or  reads  without  selection,  will  find  his  mind  often  un- 
settled, and  seldom  satisfied.  Twaddle  in  a  book  is  as  un- 
profitable as  that  often  heard  in  conversation. 

Head  with  pen  or  pencil  in  hand.  Mark  what  is  in  any 
way  striking  in  any  book  you  read ;  and  if  you  wish  to 
make  it  surely  your  own,  copy  it  out,  or  repeat  it  soon  aft- 
erward. It  was  a  good  resolution  of  the  elder  Edwards, 
"When  I  think  of  any  theorem  in  divinity  to  be  solved, 
immediately  to  do  what  I  can  toward  solving  it,  if  circum- 
stances do  not  hinder." 

The  questions  are  often  asked :  What  are  the  advantages 
of  "  Commonplace-books  V  And  how  should  they  be  used  % 
On  this  subject  much  depends  on  personal  habits.  Let  a 
man  examine  the  best  forms  of  such  books  and  decide  for 
himself.  A  scrap-book  would  be  useful  to  any  careful 
man. 

Secular  pursuits,  intended  to  bring  us  pecuniary  advan- 
tage, are  great  enemies  to  success  in  study.  They  may  be 
necessary,  but  they  are  very  dangerous  to  our  eminence. 
The  Son  of  Sirach  has  left  some  words  on  this  subject  well 
worth  attention :  "  The  wisdom  of  a  learned  man  cometh 
by  opportunity  of  leisure ;  and  he  that  hath  little  business 
shall  become  wise.  How  can  he  get  wisdom  that  holdeth 
the  plow,  and  that  glorieth  in  the  goad  that  driveth  oxen, 
and  is  occupied  in  their  labors,  and  whose  talk  is  of  bull- 


77 

ocks  ?  lie  givetli  his  mind  to  make  furrows,  and  is  dili- 
gent to  give  the  kine  fodder.  So  every  carpenter  and 
workmaster,  that  laboreth  night  and  day :  and  they  that 
cut  and  grave  seals,  and  are  diligent  to  make  great  variety, 
and  give  themselves  to  counterfeit  imagery,  and  watch  to 
finish  a  work :  the  smith  also,  sitting  by  the  anvil,  and  con- 
sidering the  iron-work,  the  vapor  of  fire  wasteth  his  flesh, 
and  he  fighteth  with  the  heat  of  the  furnace ;  the  noise  of 
the  hammer  and  the  anvil  is  ever  in  his  ears,  and  his  eyes 
look  still  upon  the  pattern  of  the  thing  that  he  maketh ;  he 
setteth  his  mind  to  finish  his  work,  and  watcheth  to  polish 
it  perfectly :  so  doth  the  potter,  sitting  at  his  work,  and 
turning  the  wheel  about  with  his  feet,  who  is  always  care- 
fully set  at  his  work,  and  maketh  all  his  work  by  number ; 
he  fashioneth  the  clay  with  his  arm,  and  boweth  down  his 
strength  before  his  feet;  he  applieth  himself  to  lead  it 
over ;  and  he  is  diligent  to  make  clean  the  furnace :  all 
these  trust  to  their  hands:  and  every  one  is  wise  in  his 
own  work.  Without  these  can  not  a  city  be  inhabited : 
and  they  shall  not  dwell  where  they  will,  nor  go  up  and 
down ;  they  shall  not  be  sought  for  in  public  council,  nor 
sit  high  in  the  congregation;  they  shall  not  sit  on  the 
judge's  seat,  nor  understand  the  sentence  of  judgment; 
and  they  shall  not  be  found  where  parables  are  spoken. 
But  they  will  maintain  the  state  of  the  world,  and  (all)  their 
desire  is  in  the  work  of  their  craft."    Ecclus.  xxxviii.,  24-34. 

One  of  the  greatest  hinderances  to  success  in  study  is  the 
chafing  of  bad  tempers.  No  class  of  men  above  Christian 
students  have  need  to  pray  for  a  quiet  and  peaceable  life. 
Among  the  purposes  of  the  elder  President  Edwards  are 
these : 

"  Resolved,  Never  to  do  any  thing  out  of  revenge. 

"  Resolved,  Never  to  suffer  the  least  motions  of  anger 
toward  irrational  beings. 


78  PASTOEAL   THEOLOGY. 

"Resolved^  To  do  always  what  I  can  toward  making, 
maintaining,  and  preserving  peace,  when  it  can  be  done 
without  an  over-balancing  detriment  in  other  respects. 

"Resolved,  Not  only  to  refrain  from  an  air  of  dislike, 
fretf  ulness,  and  anger  in  conversation,  but  to  exhibit  an  air 
of  love,  cheerfulness,  and  benignity. 

"Resolved,  When  I  am  most  conscious  of  provocations 
to  ill-nature  and  anger,  that  I  will  strive  most  to  feel  and 
act  good-naturedly." 

Though  these  purposes  were  formed  for  the  purpose  of 
avoiding  sin  and  growing  in  holiness,  yet  any  man  of  dis- 
cernment must  perceive  in  them  the  elements  of  that  moral 
discipline  which  left  the  intellectual  powers  of  this  great 
man  free  and  unclouded.  In  like  manner  we  are  told  that 
Sir  Isaac  Newton  and  many  other  great  men  have  been  re- 
markably free  from  the  agitating  passions. 

Besides  the  heavy  works  on  dogmatic  and  polemic 
theology,  it  would  be  a  great  matter  if  the  clergy  would 
study  with  care  works  on  practical  and  experimental  re- 
ligion. For  the  improvement  of  their  own  piety  they  will 
do  well  to  study  the  practical  wxritings  of  Owen,  Flavel, 
Baxter,  Doddridge,  and  others.  Such  writings  will  also 
be  of  great  service  in  showing  them  how  to  bring  the  truth 
to  bear  on  others. 

Ministers  should  avoid  skeletons  of  sermons.  They  are 
of  little  service  to  any.  They  are  great  hinderances  to 
some. 

Avoid  debt.  Owe  no  man  any  thing  but  love.  A  heavy 
debt  is  a  millstone  around  a  student's  neck.  Clark  says: 
"  Never  go  in  debt  for  food,  clothes,  or  any  thing  else :  it 
is  no  sin  to  die  in  a  ditch  through  hunger  or  cold ;  but  it 
is  a  crime  to  go  in  debt,  when  there  is  not  the  fullest  pros- 
pect of  being  able  to  pa}^.  It  is  the  most  certain  and 
honorable  way  never  to  sit  down  to  the  food  nor  put  on 


79 

tlie  clothes  till  the  bill  for  both  are  discharged.  By  these 
means  you  will  keep  clear  of  the  world,  and  make  most  of 
the  little  you  have.  Every  word  of  the  old  adage  is  true : 
' Live  not  on  trust,  for  that  is  the  way  to  pay  double?  " 

In  study,  earnest  prayer  is  a  great  help  to  success. 
Philip  Henry  thus  wrote  upon  a  studying  day :  "  I  forgot 
when  I  began,  explicitly  and  expressly,  to  crave  help  from 
God,  and  the  chariot-wheels  drove  accordingly.  Lord, 
forgive  my  omission,  and  keep  me  in  the  way  of  duty." 

Another  old  divine  observes:  "If  God  drop  not  down 
his  assistance,  we  write  with  a  pen  that  hath  no  ink;  if 
any  would  need  walk  dependently  upon  God  more  than 
others,  the  minister  is  he." 

It  was  once  said  to  a  minister  of  Christ,  whose  labors 
had  been  abundantly  successful,  "  Sir,  if  you  did  not  plow 
in  your  closet,  you  would  not  reap  in  your  pulpit." 

The  eminent  author  of  The  Saint's  Eest,  being  reminded 
of  his  labors  on  his  death-bed,  replied, "  I  was  but  a  jpen  in 
God's  hand ;  and  what  praise  is  due  to  a  pen  T 

"  After  having  composed  and  delivered  a  sermon,"  says 
Bishop  Home,  "  I  have  often  thought  of  and  repeated  the 
following  lines  of  Thomson : 

"  '  Be  gracious,  heaven !   for  now  laborious  man 
1  Has  done  his  part.    Ye  fostering  breezes,  blow ! 

Ye  softening  dews,  ye  tender  showers,  descend ! 

And  temper  all,  thou  world-reviving  sun, 

Into  a  perfect  year.'" 

Dr.  Chalmers  says :  "  A  minister  has  no  ground  to  hope 
for  fruits  from  his  exertions  until  in  himself  he  has  no 
hope ;  but  he  has  learned  to  put  no  faith  in  the  point  and 
energy  of  sentences,  until  he  feels  that  a  man  may  be 
mighty  to  compel  the  attention,  and  mighty  to  regale  the 
imagination,  and  mighty  to  silence  the  gainsayer,  and  yet 
not  mighty  to  the  pulling  down  of  strongholds." 


CHAPTER  IX. 

THE  EIGHT  TEMPER  FOE  A  THEOLOGIAN. 

Eveey  one  must  have  observed  that  very  different  de- 
grees of  success  attend  the  studies  of  those  engaged  in 
inquiring  into  sacred  things.  Nor  is  this  difference  always 
decided  by  natural  talents,  nor  by  literary  acquirements. 
Wholly  sanctified  to  the  glory  of  God,  these  are  truly  im- 
portant ;  but  relied  upon,  they  augur  but  a  splendid  fail- 
ure. The  history  of  the  Church  abounds  in  mournful 
illustrations  of  the  danger  of  leaning  on  these  things,  and 
of  forgetting  the  necessity  of  other  and  higher  qualifica- 
tions. 

That  the  study  of  religious  truth,  conducted  in  a  wrong 
temper,  will  be  productive  of  little  or  no  profit,  is  a  truth 
commonly  admitted  by  serious  people.  Surely  the  Script- 
ures so  teach.  Moreover,  a  wrong  temper  is  itself  criminal, 
and  should  be  avoided  if  it  were  no  hinderance  to  one's 
progress  in  knowledge.  The  want  of  a  right  temper  pro- 
duces more  miscarriages  in  the  lives  of  theologians  than 
all  other  things  united.  The  whole  history  of  theological 
studies  does  not  tell  us  of  one  who  kept  his  heart  with  ex- 
cessive diligence.  The  reason  is  that  out  of  it  are  the 
issues  of  life. 

There  is  reason  for  believing  that  many  fail  in  their 
studies  because  of  the  power  of  prejudice.  Nothing  is 
more  opposed  to  docility,  or  to  our  advancement  in  learn- 
ing, than  a  state  of  mind  forearmed  against  the  truth. 
Impartiality,  essential  to  high  success,  is  difficult  of  attain- 
ment.    Prejudices  are  judgments  for  or  against  things 


THE  EIGHT  TEMPEE  FOE  A  THEOLOGIAN.        81 

proposed  to  our  mind  without  investigation,  or  at  least 
without  sufficient  foundation.  They  result  from  education, 
from  temperament,  from  sectarianism,  or  from  some  sin 
indulged.  Even  when  prejudices  are  in  favor  of  the  truth, 
they  have  no  saving  efficacy.  Sanctification  is  not  through 
the  strength  of  our  prejudices,  but  through  the  belief  of 
the  truth.  Prejudices  against  the  truth  often  prove  fatal, 
overriding  strong  convictions,  and  causing  the  entire  and 
sometimes  the  bitter  rejection  of  doctrines  essential  to  sal- 
vation. When  one  is  in  such  a  state  that  he  will  not  ex- 
amine evidence  and  truth  with  a  good  degree  of  impar- 
tiality, it  is  certain  that  he  will  go  astray.  When  men 
come  to  God's  Word,  not  to  be  taught,  but  to  teach ;  not  to 
learn  the  mind  of  the  Spirit,  but  to  find  some  way  of  sup- 
porting error,  or  of  evading  unwelcome  truths ;  when  with 
avidity  they  seize  any  thing  favoring  their  dogmas,  but 
carefully  avoid  whatever  wars  against  their  preconceived 
opinions,  they  effectually  exclude  themselves  from  the  high- 
way to  any  large  attainments  in  theology.  The  light  that 
is  in  them  thus  becomes  darkness.  Except  so  far  as  sancti- 
fied, the  human  mind  is  at  enmity  against  God,  against  his 
nature,  his  will,  his  word ;  so  that  "  the  natural  man  receiv- 
etli  not  the  things  of  the  Spirit  of  God,  for  they  are  foolish- 
ness unto  him ;  neither  can  he  know  them,  because  they  are 
spiritually  discerned."  Some  indulge  prejudices  against 
particular  books  of  Scripture,  and  others  against  particular 
doctrines  of  God's  Word.  Such  are  often  found  follow- 
ing vain  and  wild  notions.  One  says :  "  The  Scripture  is 
so  penned  that  they  who  have  a  mind  to  know,  may  know ; 
they  who  have  a  mind  to  wrangle,  may  take  occasion  enough 
of  offense,  and  justly  perish  by  the  rebellion  of  their  own 
minds ;  for  God  never  intended  to  satisfy  men  of  stubborn 
and  perverse  spirits."  Richard  Baxter  says :  "  Fame  and 
tradition,  education  and  the  country's  vote,  do  become  the 

D2 


82  PASTOEAL   THEOLOGY. 

ordinary  parents  of  many  lies ;  and  folly  maketh  us  to 
fasten  so  fearlessly  in  our  first  apprehensions,  that  they 
keep  open  the  door  to  abundance  more  falsehoods ;  and  it 
must  be  clear  teachers,  or  great,  impartial  studies  of  a  self- 
denying  mind,  with  a  great  blessing  of  God,  that  must  de- 
liver us  from  prejudice,  and  undeceive  us."  It  requires  no 
humility,  no  faith,  no  grace  of  any  kind,  to  be  an  earnest 
partisan  of  any  dogma  or  sect.  "Whatever  our  education 
may  have  been,  we  will  find  it  no  easy  task  to  eradicate 
prejudices.  It  is  a  great  mercy  when  God  enables  us  to 
lay  aside  "  f oretaken  opinions,"  and  to  sit  down  with  pre- 
vailing candor  to  the  study  of  God's  truth. 

Such  are  the  weakness  of  the  human  mind  and  its  liabil- 
ity to  err,  that  nothing  is  more  reasonable  than  unaffected 
modesty  in  every  theologian.  The  greatest  proficients  in 
every  branch  of  knowledge  have  been  tenderly  conscious 
of  their  own  weakness  and  liability  to  err.  The  books  are 
full  of  commendations  of  this  virtue  in  all  the  walks  of 
life.  Bruyere  has  well  expressed  the  views  of  many  when 
he  says :  "  Modesty  is  to  merit,  as  shades  to  figures  in  a 
picture,  giving  it  strength  and  beauty."  This  is  true.  But 
modesty  is  not  a  mere  ornament.  It  is  of  essential  use  in 
the  conduct  of  our  studies.  It  should  therefore  be  un- 
feigned. The  Scriptures  lay  great  stress  on  this  matter. 
"  Seest  thou  a  man  wise  in  his  own  conceit  ?  there  is  more 
hope  of  a  fool  than  of  him."  "  Trust  in  the  Lord  with  all 
thy  heart ;  and  lean  not  unto  thine  own  understanding.  In 
all  thy  ways  acknowledge  him,  and  he  shall  direct  thy 
paths."  Our  Lord  chiefly  refers  to  this  modest  estimate  of 
ourselves,  when  he  says :  "  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  in  no  wise  enter 
therein."  He  who  is  grossly  ignorant  of  his  own  faults 
and  deficiencies,  who  greatly  overestimates  his  abilities  and 
attainments,  will  hardly  advance  in  any  thing  good  or 


THE   EIGHT   TEMPER   FOR   A   THEOLOGIAN.  83 

great.  He  who  has  real  piety  and  much  knowledge  of 
himself,  must  be  lowly,  far  removed  from  flippant  self- 
conceit. 

When  the  celebrated  Hermann  Witsius  delivered  his  in- 
augural as  professor  at  Leyden,  October  16, 1698,  his  dis- 
course was  De  Theologo  Modesto.  A  short  extract  from 
that  address  is  here  pertinent :  "  Monstra  mihi  hominem, 
qui  sui  neque  contemtor  neque  admirator  sit;  qui  divinae 
munincentias  dona,  procul  invidia,  aequo  pretio  in  aliis 
sestimat ;  qui  affectus  in  ordinem  cogere,  et  aniraum,  lin- 
guam,  stilum  moderari  didicit ;  qui  res  quasque  suis  pruden- 
ter  momentis  librat,  easque  ita  prosequitur  uti  singularum 
genio  convenit ;  qui  neque  rigidus  neque  mollis  est,  sed 
tractabilis ;  sine  pusillanimitate  lenis,  sine  latitudine  patiens, 
sine  tetricitate  gravis,  sine  jactantia  fortis,  sine  contumacia 
constans ;  talem,  inquam,  mihi  monstrato  hominem,  et  eum 
ego  vere  MODESTUM  YIEUM  appellabo.  Qui  idem  si 
omnes  hasce  virtutes  ad  rerum  divinarum  tractationem 
conf eret,  iisque  reverentiam  addet  quse  tremendis  religionis 
nostrse  mysteriis  debitur,  eundem  ego  MODE  STUM  salu- 
tabo  THEOLOGUM:  illi  assorgam,  in  illius  complexus 
ruam,  ilium  exosculabor,  illius  pectori  admovebo  meum, 
arctoque  amoris  nexu  comprimam,  donee  venerabilem  istum 
characterem  menti  mese  impressero,  exprimendum  mori- 
bus."  Such  subjects  as  God's  nature,  counsels,  and  govern- 
ment ;  as  man's  dependence  and  freedom,  his  obligation 
and  destiny ;  such  themes  as  time  and  eternity,  life  and 
death,  sin  and  holiness,  heaven  and  hell,  are  not  to  be  justly 
understood  by  the  proud  and  self-sufficient.  Let  men  hear 
and  read,  "  not  to  contradict  and  confute,  nor  blindly  to 
believe  and  take  for  granted,  nor  to  find  talk -and  discourse, 
but  to  weigh  and  consider."  We  might  almost  as  well  not 
meditate  on  divine  things  at  all,  as  to  think  in  the  self-suffi- 
ciency of  a  proud  heart.     If  one  has  a  great  idea  of  him- 


84  PASTORAL    THEOLOGY. 

self,  the  presumption  is  that  it  is  the  only  great  idea  he  is 
likely  ever  to  have. 

But  let  not  these  remarks  be  misunderstood.  Let  no 
theologian  cultivate  servility  of  mind.  Contempt  for  the 
faculties  God  has  given  us  is  as  unfriendly  to  success  as 
self-conceit.  Dr.  Taylor,  of  England,  gave  to  his  students 
this  wholesome  advice : 

"  I.  I  do  solemnly  charge  you,  in  the  name  of  the  God 
of  truth,  and  of  our  Lord  Jesus  Christ,  who  is  the  Way, 
the  Truth,  and  the  Life,  and  before  whose  judgment-seat 
you  must  in  no  long  time  appear,  that  in  all  your  studies 
and  inquiries  of  a  religious  nature,  present  or  future,  you 
do  constantly,  carefully,  impartially,  and  conscientiously 
attend  to  evidence,  as  it  lies  in  the  Holy  Scriptures,  or  in 
the  nature  of  things,  and  the  dictates  of  reason ;  cautiously 
guarding  against  the  sallies  of  imagination,  and  the  fallacy 
of  ill-grounded  conjecture. 

"  II.  That  you  admit,  embrace,  or  assent  to  no  principle 
or  sentiment,  by  me  taught  or  advanced,  but  only  so  far  as 
it  shall  appear  to  you  to  be  supported  and  justified  by 
proper  evidence  from  revelation  or  the  reason  of  things. 

"  III.  That,  if  any  time  hereafter,  any  principle  or  senti- 
ment, by  me  taught  or  advanced,  or  by  you  admitted  and 
embraced,  shall,  upon  impartial  and  faithful  examination, 
appear  to  you  to  be  dubious  or  false,  you  either  suspect  or 
totally  reject  such  principle  or  sentiment. 

"  IY.  That  you  keep  your  mind  always  open  to  evidence. 
That  you  labor  to  banish  from  your  breasts  all  prejudice, 
prepossession,  and  party  zeal.  That  you  study  to  live  in 
peace  and  love  with  all  your  fellow-Christians,  and  freely 
allow  to  others  the  unalienable  rights  of  judgment  and 
conscience." 

If  any  man  would  be  a  master  in  divinity,  let  him  at  all 
hazards  maintain  independence  of  thought  and  freedom 


THE   EIGHT   TEMPER   FOE   A   THEOLOGIAN.  85 

of  inquiry.  It  is  a  miserably  jejune  interpretation  of  our 
Lord's  prohibition  to  call  any  man  master,  father,  or  rabbi, 
that  he  was  forbidding  us  to  give  literary  titles  to  men 
eminent  for  their  learning,  age,  or  services.  He  designed 
to  warn  us  against  blindly  following  the  opinions  of  men, 
as  many  in  his  day  did.  We  have  but  one  Master,  even 
Christ.  Implicit  faith  is  due  to  the  words  of  God  alone. 
When  he  speaks,  it  is  the  height  of  wisdom  to  bow  down 
our  souls,  and  receive  every  declaration  as  true.  He  who 
made  the  mind,  has  rightful  authority  over  all  its  powers. 
But  all  propositions  set  forth  for  our  embrace  by  men,  how- 
ever many,  learned,  or  venerable,  are  fit  matter  of  inquiry, 
not  only  as  to  their  import,  but  as  to  their  accordance  with 
the  truth  of  God.  Let  every  man  cautiously  settle  and 
firmly  hold  all  his  religious  principles.  The  Bible  en- 
courages modesty,  not  servility  of  mind.  Paul  says : 
"  Prove  all  things  ;  hold  fast  that  which  is  good."  Think 
for  yourself.  Be  firm  as  a  rock ;  but  be  not  stubborn  as 
a  mule.  Embrace  truth  and  yield  to  evidence.  David 
says :  "  I  have  stuck  unto  thy  testimonies."  In  theology, 
merely  human  authority  can  not  have  too  little,  as  divine 
authority  can  not  have  too  much  weight.  Lord  Bacon 
well  says :  "  Disciples  do  owe  unto  masters  only  a  temporal 
belief,  and  a  suspension  of  their  own  judgments,  till  they 
are  fully  instructed,  and  not  an  absolute  resignation  or 
perpetual  captivity."  The  theologian  can  not  exalt  Christ 
too  much.  He  is  King  and  Prophet.  He  is  God's  Son. 
Heae  him.  But  beware  of  blindly  following  any  man,  any 
body  of  men,  any  school,  any  Church.  In  malice  be  chil- 
dren, but  in  understanding  be  men.  When  a  truth  is 
settled,  be  not  easily  moved  to  surrender  it,  nor  even  to 
doubt  its  truth.  And  let  no  one  allow  himself  to  be  be- 
guiled into  a  fickleness  respecting  even  the  terms  of  theol- 
ogy.    A  late  writer  says:  "The  progress  of  language  is 


86  PASTORAL   THEOLOGY. 

uttering  aloud  against  c  them  that  call  evil  good  and  good 
evil,  that  put  bitter  for  sweet  and  sweet  for  bitter.'  And 
in  view  of  the  evils  which  the  use  of  language  can  produce 
by  weakening  or  confounding  moral  distinctions,  does  it  not 
become  the  sober,  honest,  religious  portion  of  the  world,  to 
stick  to  the  old  terms  by  which  the  indignation  of  men 
against  sin  has  been  conveyed  from  of  old,  instead  of  dilut- 
ing the  power  of  truth  and  blunting  the  edge  of  reproof 
by  an  inoffensive  but  inane  word,  which  circulates  in  good 
society  ?"  What  is  here  said  of  terms  to  express  our  ideas 
of  right  and  wrong  is  fully  applicable  to  all  religious  sub- 
jects, and  particularly  to  the  terminology  of  the  only  sacred 
science  known  to  men. 

There  is  not  a  more  important  qualification  of  a  student 
of  divine  things  than  profound  reverence  for  all  that  is 
sacred.  Seriousness  is  not  enough.  Solemnity  is  neces- 
sary, and  that  united  with  holy  fear.  He  who  jests,  he 
who  trhies,  he  who  feels  no  solemn  awe,  may  well  doubt 
not  only  his  fitness  for  the  sacred  office,  but  also  the  reality 
of  his  piety.  When  God  was  about  to  call  Moses,  and 
make  him  a  great  prophet,  he,  first  appeared  to  him  in  the 
burning  bush.  And  when  Moses  "turned  aside  to  see," 
God  said,  "Draw  not  nigh  hither" — remain  at  a  reveren- 
tial distance ;  "  put  off  thy  shoes  from  off  thy  feet,  for  the 
place  where  thou  standest  is  holy  ground."  "  And  Moses 
hid  his  face."  So  let  every  theologian  do.  Divinity  is 
holy  ground.  "  Sanctify  the  Lord  of  hosts  himself,  and  let 
him  be  your  fear,  and  let  him  be  your  dread."  "  To  this 
man  will  I  look,  even  to  him  that  is  poor  and  of  a  contrite 
spirit,  and  trembleth  at  my  word."  Two  classes  of  persons 
commonly  showT  a  shocking  irreverence  for  divine  things : 
one  is  composed  of  fanatics,  the  other  of  the  authors  or 
abettors  of  fundamental  heresy.  Their  tempers  lead  to 
their  errors,  and  their  errors  are  best  supported  by  their 


THE   EIGHT   TEMPER   FOR   A   THEOLOGIAN.  87 

tempers.  Too  much  solemnity  and  holy  reverence  can  not 
be  exercised  by  any  who  would  advance  in  the  knowledge 
of  the  truth.  In  such  studies  as  are  essential  to  the  minis- 
ter of  Christ,  irreverence  is  profaneness.  God's  truth  will 
profit  no  man  who  is  incurably  addicted  to  levity  of  mind 
respecting  divine  things.  Of  all  dispositions,  none  is  more 
unfriendly  to  the  successful  study  of  religious  truth  than  a 
fondness  for  jesting  with  sacred  things.  Luther  said : 
"  Whom  God  would  destroy,  he  first  permits  to  sport  with 
Scripture."  When  Pilate  said,  "  What  is  truth  ?"  he  could 
not  have  asked  a  graver  question.  But  his  conduct  im- 
mediately after  showed  that  he  could  have  asked  no  ques- 
tion in  a  less  reverent  state  of  mind. 

In  Jewish  Bibles  the  frontispiece  has  that  saying  of  Jacob 
upon  his  vision  of  God  at  Bethel :  "  How  dreadful  is  this 
place !  This  is  none  other  but  the  house  of  God,  and  this 
is  the  gate  of  heaven  !"  Bemarking  on  this,  Owen  says : 
"  So  we  ought  to  look  upon  the  Word  with  a  holy  awe  and 
reverence  of  the  presence  of  God  in  it." 

In  his  Judgment  of  Scripture,  Cranmer  says :  "  I  would 
advise  you  all,  that  come  to  the  reading  or  hearing  of  this 
book,  which  is  the  Word  of  God,  the  most  precious  jewel, 
and  most  holy  relic  that  remaineth  upon  earth,  that  ye 
bring  with  you  the  fear  of  God,  and  that  ye  do  it  with  all 
due  reverence,  and  use  your  knowledge  thereof,  not  to  vain 
glory  of  frivolous  disputation,  but  to  the  honor  of  God, 
increase  of  virtue,  and  edification  both  of  yourselves  and 
others." 

It  is,  I  think,  Palgrave  who  says :  "  It  is  of  great  impor- 
tance that  we  should  resist  the  temptation,  frequently  so 
strong,  of  annexing  a  familiar,  facetious,  or  irreverent  idea 
to  a  Scripture  text  or  a  Scripture  name.  ISTor  should  we 
hold  ourselves  guiltless,  though  we  may  have  been  misled 
by  mere  negligence  or  want  of  reflection.    Every  person  of 


88  EASTOEAL   THEOLOGY. 

good  taste  will  avoid  reading  a  parody  or  a  travesty  of  a 
beautiful  poem,  because  the  recollection  of  the  degraded 
likeness  will  always  obtrude  itself  upon  our  memories  when 
we  wish  to  derive  pleasure  from  the  contemplation  of  the 
original.  But  how  much  more  urgent  is  the  duty  by  which 
we  are  bound  to  keep  the  page  of  the  Bible  clear  of  any 
impression  tending  to  diminish  the  feeling  of  habitual  re- 
spect and  reverence  toward  our  Maker's  law." 

Of  all  the  dispositions  requisite  to  success  in  the  study 
of  religious  truth,  none  is  more  important  than  a  sincere, 
constant,  and  ardent  love  of  truth.  No  qualification  is  be- 
fore this.  He  who  loves  his  own  opinions  because  they 
are  his,  or  is  greatly  attached  to  views  which  are  of  high 
esteem  in  his  sect  or  party  because  they  are  a  Shibboleth,  is 
a  candidate  for  shame  and  error.  Without  strong  love  for 
the  truth,  no  man  has  ever  made  any  considerable  progress 
in  knowledge.  It  is  indispensable.  Nothing  can  compen- 
sate for  the  want  of  it.  It  has  been  a  prominent  trait  of 
every  good  man's  character.  Job  says  :  "  I  have  esteemed 
the  word  of  his  mouth  more  than  my  necessary  food." 
David  says:  "My  soul  breaketh  for  the  longing  it  hath 
unto  thy  commandments  at  all  times."  "How  sweet  are 
thy  words  unto  my  taste !  yea,  sweeter  than  honey  to  my 
mouth."  "  I  love  thy  commandments  above  gold,  yea, 
above  fine  gold."  Solomon  says  :  "  Buy  the  truth,  and  sell 
it  not."  "  If  thou  criest  after  knowledge,  and  liftest  up 
thy  voice  for  understanding ;  if  thou  seekest  her  as  silver, 
and  searchest  for  her  as  for  hid  treasures  ;  then  shalt  thou 
understand  the  fear  of  the  Loed,  and  find  the  knowledge 
of  God."  Peter  says :  "  As  new-born  babes,  desire  the  sin- 
cere milk  of  the  Word,  that  ye  may  grow  thereby."  The 
love  of  truth  is  a  sure  pledge  that  God  will  bless  and  guide 
us  in  our  quest  after  stores  of  knowledge.  When  one  is 
ready  to  "receive  the   ingrafted  word  with  meekness," 


THE  EIGHT  TEMPER  FOR  A  THEOLOGIAN.        89 

then  it  is  both  easy  and  pleasant  to  teach  him.  This  is  one 
of  the  most  pleasing  characteristics  of  those  who  have  been 
recently  and  thoroughly  regenerated.  Genuine  young  con- 
verts greatly  love  the  truth.  It  is  their  chief  qualification 
for  advancing  in  discoveries  of  the  way  of  life  and  the 
rule  of  duty. 

Another  state  of  heart  very  important  to  the  theologian 
is  patience,  producing  caution  and  deliberation.  A  hasty 
spirit  is  wholly  unfriendly  to  sound  learning.  The  minds 
of  many  rush  with  impetuosity  toward  conclusions.  They 
seem  to  be  impatient  of  all  delay,  or  to  regard  it  as  a  der- 
ogation from  their  just  estimate  of  themselves  to  ask  them 
to  tarry  long  in  the  premises  of  any  subject.  Yet  observa- 
tion shows  that  conclusions  hastily  adopted  are  often  as 
hastily  abandoned.  Even  if  we  reach  the  truth,  but  in  a 
rash  manner,  it  can  hardly  be  as  a  pillar  of  beautiful  pro- 
portions in  our  thoughts,  nor  can  we  be  half  so  sure  that  it 
is  truth  to  be  relied  on  in  all  exigencies,  as  if  we  had  reach- 
ed it  by  more  careful  steps.  Let  reasonable  doubts  produce 
uncertainty,  and  let  us  suspend  our  judgments,  until  time 
has  been  given  for  farther  prayer  and  investigation.  Such 
a  habit  may  leave  us  for  a  while  unsettled  about  some 
matters  of  great  interest.  Yery  well.  Jesus  said  :  "  What 
thou  knowest  not  now,  thou  shalt  know  hereafter."  And 
Paul  said :  "  We  know  in  part,  and  we  prophesy  in  part. 
But  when  that  which  is  perfect  is  come,  then  that  which  is 
in  part  shall  be  done  away." 

In  all  lawful  }:>ursuits  a  spirit  of  diligence  is  of  great 
importance.  Thus  spake  God  of  old :  "  The  book  of  the 
law  shall  not  depart  out  of  thy  mouth:  but  thou  shalt 
meditate  therein  day  and  night,  that  thou  mayest  observe 
to  do  according  to  all  that  is  written  therein:  for  then 
shalt  thou  make  thy  way  prosperous,  and  then  thou  shalt 
have  good  success.".    The  Bereans  are  commended  because 


90  PASTOEAL   THEOLOGY. 

they  searched  the  Scriptures  daily.  The  great  law  of  ac- 
quisition in  knowledge  is,  a  little  at  a  time  and  often  re- 
peated. "  The  hand  of  the  diligent  maketh  rich."  Pious 
men  of  old  have  set  us  a  good  example  in  this  respect. 
One  says  :  "  Oh,  how  I  love  thy  law !  It  is  my  meditation 
all  the  day."  "  Meditation,  to  the  book  of  revelation,  is 
like  the  microscope  to  the  book  of  nature :  it  is  sure  to 
discover  new  beauties."  Many  a  difficulty  is  cleared  up 
by  diligence,  while  the  slothful  finds  himself  daily  plunged 
into  greater  embarrassment  on  many  points.  Are  not  theo- 
logians of  all  degrees  of  culture  often  tempted  to  think  too 
high  a  price,  in  the  way  of  diligence,  toil,  and  hardship,  is 
exacted  of  them  ?  But  the  fact  is,  that  after  all  that  is 
done  to  arouse  them,  many  are  but  half  awake.  Look  at 
the  life  of  a  cadet  at  the  military  academy  at  West  Point, 
and  see  how  much  more  rigorous  his  service  is  than  that  re- 
quired in  any  theological  school.  He  sleeps  in  the  barracks, 
in  a  room  with  one  other ;  at  five  A.M.  in  summer,  and  at 
half -past  five  in  the  winter,  the  reveille  awakens  him ;  he 
immediately  arises,  doubles  up  his  blanket  and  mattress, 
and  places  them  on  the  head  of  his  iron  bedstead ;  he  stud- 
ies until  seven  o'clock;  at  that  hour  the  drum  beats  for 
breakfast,  and  the  cadets  fall  into  rank  and  proceed  to  the 
mess  hall.  Twenty  minutes  is  the  usual  time  spent  at 
breakfast.  Guard  mounting  takes  place  at  half -past  seven, 
and  twenty-four  are  placed  on  guard  every  day.  At  eight 
o'clock  the  bugle  sounds,  and  the  recitations  commence. 
At  one  o'clock  the  bugle  again  sounds,  the  professors  dis- 
miss their  respective  sections,  the  cadets  form  ranks  oppo- 
site the  barracks  and  march  to  dinner.  Between  eleven 
and  one  a  part  of  the  cadets  are  occupied  in  riding,  and 
others  in  fencing,  daily.  After  dinner  they  have  until  two 
o'clock  for  recreation.  At  four  the  bugle  sounds,  and  they 
go  either  to  battalion  or  light  artillery  drill.     This  exercise 


THE  EIGHT  TEMPER  FOR  A  THEOLOGIAN.        91 

lasts  an  hour  and  a  half.  After  that  they  devote  the  time 
to  recreation  until  parade,  which  takes  place  at  sunset. 
After  parade  they  form  into  rank  in  front  of  the  barracks, 
and  the  names  of  the  delinquents  are  read  by  an  officer  of 
the  cadets.  Supper  comes  next,  and  after  supper  recre- 
ation until  eight  o'clock,  when  the  bugle  sounds  to  call  to 
quarters,  and  every  cadet  must  be  found  in  his  room  within 
a  few  minutes  at  study,  and  must  remain  there  thus  em- 
ployed until  half-past  nine.  At  half-past  nine  the  bugle 
again  sounds ;  this  is  called  tattoo ;  and  at  the  drum-taps 
every  cadet  must  be  in  bed,  having  his  light  extinguished, 
and  must  remain  there  until  morning. 

Through  the  months  of  July  and  August  the  cadets  are 
encamped,  and  during  the  encampment  the  instruction  is 
exclusively  military.  The  only  furlough  allowed  to  cadets 
is  two  months  when  they  are  in  the  third  class. 

See,  too,  how  officers  in  the  army  endure  hardness,  not 
only  in  middle  life,  but  down  to  old  age.  Let  him  who 
would  have  religious  truth  dwell  in  him  richly,  spare  no 
pains,  but  maintain  severe  habits  of  thought  and  inquiry, 
denying  himself  all  luxuriousness  and  effeminacy,  and  sub- 
jecting all  his  powers  to  a  wholesome  discipline. 

It  is  no  less  true  that  genuine  lively  faith  in  the  divine 
testimony  is  essential  to  any  large  success  in  the  theologian. 
It  is  true  that  theology  may  and  ought  to  be  taught  and 
studied  as  a  science.  Through  this  process  it  is  quite  pos- 
sible to  carry  an  unbelieving  mind.  But  such  a  mind  will 
all  the  time  be  feeding  on  forms  and  losing  the  substance ; 
it  will  be  gathering  shells,  and  losing  the  kernels  of  things. 
All  improving  theologians  "  wTalk  by  faith."  In  proportion 
as  any  human  character  has  shone  illustriously,  it  has  been 
remarkable  for  freedom  from  blind  credulity  on  the  one 
hand,  and  on  the  other  from  carping  skepticism.  There 
never  was  a  truly  great,  nor  any  safe  mind,  that  believed 


92  PASTORAL   THEOLOGY. 

without  evidence,  or  refused  to  believe  upon  sufficient  evi- 
dence. One  of  the  greatest  perils  in  the  way  of  any  stu- 
dent of  religious  truth  is  just  here.  The  principle  of  faith 
is  as  easily  vindicated  as  any  other  principle  of  our  nature. 
The  right  exercise  of  it  is  a  solemn  duty  enjoined  by  God 
in  many  ways.  He  who  does  not  firmly  believe  and  hold 
what  he  has  learned  of  divine  truth,  will  be  like  a  wave  of 
the  sea,  tossed  to  and  fro,  a  poor,  unstable  thing. 

It  is  of  the  utmost  importance  to  the  theologian  that  he 
maintain  habits  of  just  moderation  in  his  judgments  of 
divine  things.  He  whose  mind  is  fond  of  rank  extremes, 
and  who  believes  that  repulsiveness  is  a  mark  of  truth,  will 
pretty  certainly  hold  and  teach  error.  Any  view  of  divine 
truth  which  disinclines  those  who  abound  in  godly  fear  and 
humbleness  of  mind  to  admire  and  adore,  is  not  safe  or 
true.  Even  the  more  grand  and  awful  doctrines  of  divine 
revelation,  when  rightly  viewed,  are  well  suited  to  beget 
thanksgiving  and  adoration.  Yet  even  these  should  be 
taught  in  the  guarded  and  moderate  manner  adopted  by 
our  wisest  theologians.  Harsh  statements  are  no  mark  of 
unflinching  fidelity. 

If  one  would  become  mighty  in  the  Scriptures  and  rich 
in  the  truth,  he  must  have  the  spirit  and  delight  in  the  duty 
of  prayer.  No  act  that  man  can  perform  is  more  capable 
of  full  vindication  before  the  bar  of  reason  than  that  he 
should  pray  for  divine  illumination.  His  intellectual  de- 
pendence on  God  is  absolute.  Left  to  himself,  he  must 
fatally  err.  How  often  did  David  cry :  "  Teach  me  thy 
statutes."  "  Open  thou  mine  eyes  that  I  may  behold  won- 
drous things  out  of  thy  law."  "  Give  me  understanding." 
"Incline  my  heart  unto  thy  testimonies."  The  pious 
Thomas  Boston  thus  lets  us  into  the  secret  of  much  of  his 
success  in  theological  studies :  "  I  spread  the  Hebrew  Bible 
before  God,  and  cried  to  the  Father,  that,  for  the  sake  of 


THE   EIGHT   TEMPER  FOR   A   THEOLOGIAN.  93 

his  Son,  lie  would  by  the  Spirit  shine  on  it  into  me,  give 
light  into  and  discover  his  mind  in  the  Word;  that  he  would 
give  me  life,  health,  strength,  time,  and  inclination  to  study, 
and  a  blessing  thereon ;  that  he  would  teach  me  how  to  man- 
age that  work,  and  would  pity  me  as  to  sleep,  having  been 
somewhat  bereaved  of  sleep  since  I  was  determined  to  that 
work."  "  If  any  man  lack  wisdom,  let  him  ask  of  God, 
who  giveth  to  all  men  liberally  and  upbraideth  not."  Even 
great  poets  often  open  their  works  by  crying  for  help  from 
God.     Thus  Milton  says  : 

"  And  chiefly  thou,  O  Spirit,  that  dost  prefer 
Before  all  temples  the  upright  heart  and  pure, 
Instruct  me,  for  thou  know'st     .     .     . 
.     .     .     What  in  me  is  dark, 
Illumine ;  what  is  low,  raise  and  support." 

From  the  life  of  the  venerable  Thomas  Scott  it  appears 
that  over  every  passage  of  Scripture  he  has  lifted  up  his 
heart  in  prayer.  The  result  is  a  very  remarkable  commen- 
tary, which  has  been  read  with  profit  by  millions  of  people. 
McCheyne  says :  "  Turn  the  Bible  into  prayer.  Thus,  if 
you  are  reading  the  first  Psalm,  spread  the  Bible  on  the 
chair  before  you,  and  kneel  and  pray,  '  O  Lord,  give  me 
the  blessedness  of  the  man  that  walketh  not  in  the  counsel 
of  the  ungodly.  Let  me  not  stand  in  the  way  of  sinners. 
Let  me  not  sit  in  the  seat  of  the  scornful.'  This  is  the  best 
way  of  learning  the  meaning  of  the  Bible,  and  of  learning 
to  pray." 

In  prayer  be  not  faithless,  but  believing.  "  The  breath 
of  prayer  comes  from  the  life  of  faith."  Let  your  prayer 
for  light  and  teaching  be  fervent.  "  God  hears  the  heart 
without  words;  but  he  never  hears  words  without  the 
heart."  "  Never  expect  to  go  to  the  throne  of  grace  with- 
out having  some  stumbling-block  thrown  in  your  way; 
Satan  hates  prayer,  and  always  tries  to  hinder  it." 


94  PASTOKAL   THEOLOGY. 

Bishop  Hall,  who  made  such  progress  in  the  knowledge 
of  divine  things,  tells  us  how  he  gained  by  prayer : 

"  After  some  whiles  meditation,  I  walk  up  to  my  mas- 
ters and  companions,  my  books ;  and  sitting  down  among 
them  with  the  best  contentment,  I  dare  not  reach  forth  my 
hand  to  salute  any  of  them,  till  I  have  first  looked  up  to 
heaven,  and  craved  favor  of  him  to  whom  all  my  studies 
are  duly  referred  ;  without  whom  I  can  neither  profit  nor 
labor.  After  this,  after  no  over  great  vanity,  I  call  forth 
those  which  may  best  fit  my  occasions,  wherein  I  am  not 
too  scrupulous  of  age ;  sometimes  I  put  myself  to  school 
to  one  of  these  ancients,  whom  the  Church  hath  honored 
with  the  name  of  fathers ;  whose  volumes  I  confess  not  to 
open  without  a  secret  reverence  of  their  holiness  and  gravi- 
ty ;  sometimes  to  their  later  doctors,  which  want  nothing 
but  age  to  make  them  classical ;  always  to  God's  book : 
that  day  is  lost,  whereof  some  hours  are  not  improved  in 
those  divine  monuments ;  others  I  turn  over  out  of  choice 
— these  out  of  duty." 

Let  the  theologian  never  forget  that  religious  truth  is  not 
merely  to  fill  a  niche  in  his  system,  nor  to  furnish  the 
means  of  entertainment  to  himself  and  his  friends.  It  is 
all  intended  for  practice.  It  must  first  be  proposed  to  our 
minds,  then  loved,  embraced,  and  finally  reduced  to  prac- 
tice. Practice  makes  sure  our  knowledge  in  a  way  that 
nothing  else  does.  This  is  true  in  the  exact  sciences  and 
in  the  useful  and  ornamental  arts ;  above  all  is  it  true  in 
regard  to  divine  things.  A  malicious  mind  can  not  be  ex- 
pected to  make  rapid  progress  in  an  understanding  of  the 
boundless  mysteries  of  love.  A  worldly  mind  is  ill  suited 
to  scan  the  glories  of  spiritual  things.  Practice  is  not  only 
the  life  of  piety,  but  it  is  essential  to  any  sure  progress  in 
wisdom.  There  is  no  greater  folly  than  that  which  stalks 
to  hell  with  the  lamp  of  truth  burning  before  it  all  the 


THE  EIGHT  TEMPER  FOR  A  THEOLOGIAN.        95 

time.  Well  did  David  say,  "  I  will  keep  thy  statutes." 
And  Jesus  Christ  has  informed  us  that  practice  has  much 
to  do  with  progress  in  learning,  when  he  says :  "  If  any 
man  will  do  his  will,  he  shall  know  of  the  doctrine,  whether 
it  be  of  God."  That  is  a  truth  illustrated  in  the  life  and 
experience  of  every  converted  man.  The  apostle  James 
also  says :  "  Be  ye  doers  of  the  word  and  not  hearers  only, 
deceiving  your  own  selves.  For  if  a  man  be  a  hearer  of 
the  wTord,  and  not  a  doer,  he  is  like  unto  a  man  beholding 
his  natural  face  in  a  glass :  for  he  beholdeth  himself,  and 
goeth  his  way,  and  straightway  forgetteth  what  manner  of 
man  he  was.  But  whoso  looketh  into  the  perfect  law  of 
liberty,  and  continueth  therein,  he  being  not  a  forgetful 
hearer,  but  a  doer  of  the  work,  this  man  shall  be  blessed  in 
his  deed."  How  can  he  understand  the  place  charity 
should  occupy  in  a  system  of  practical  theology,  who  car- 
ries grudges  and  old  hatred  in  his  bosom  ?  How  can  he 
know  the  connection  between  Christ's  poverty  and  our 
riches,  whose  soul  is  never  drawn  out  to  the  needy,  but 
trusts  in  uncertain  riches  % 

Of  course  the  whole  spirit  and  temper  of  the  theologian 
should  be  evangelical.  A  mere  legalist  in  theory  is  as  wide 
of  the  truth  as  he  is  far  from  holy  living.  If  Jesus  Christ 
is  not  the  Alpha  and  the  Omega  of  our  theological  system, 
it  matters  little  what  else  is  in  it.  A  "  Christ! ess  Christian- 
ity "  is  as  false  in  theory  as  it  is  powerless  in  practice.  All 
observation  proves  this  to  be  so. 


CHAPTER  X. 


Men  are  commonly  quite  ignorant  of  the  trials  of  their 
minister.  They  meet  him  in  social  life,  and  see  him  joyous 
or  sad  like  other  men.  Or  they  are  witnesses  of  the  pub- 
lic exercise  of  his  office,  when  their  opportunities  of  form- 
ing a  correct  judgment  of  the  life  he  leads  are  not  favorable. 
They  listen  to  his  conversation  and  preaching,  and  it  all 
seems  so  easy  and  pleasant  that  they  are  apt  to  conclude 
that  he  has  few  or  no  difficulties.  Is  it  not  a  common 
opinion  that,  of  all  men,  ministers  have  the  easiest  time  ? 
Yet  is  there  no  greater  mistake  than  this.  He  who  loves 
ease  would  do  well  to  seek  any  other  post. 

Ministers  are  men  of  like  passions  with  others.  They 
have  to  contend  against  the  same  allurements,  the  same 
wicked  hearts  of  unbelief,  the  same  spirit  of  worldliness, 
the  same  slothf ulness,  the  same  forgetfulness  of  God,  the 
same  tendencies  to  vanity,  self-confidence,  levity,  morose- 
ness,  presumption,  discouragement,  envy,  anger,  resentment, 
duplicity,  hardness  of  heart,  uncharitableness,  which  so  af- 
flict other  men.  They  are  liable  to  many  weaknesses, 
errors,  mistakes,  prejudices,  and  misconceptions.  They  are 
also  subject  to  all  the  mental  conflicts  which  distress  others. 
They,  too,  are  liable  to  doubts  respecting  their  personal  piety, 
and  often  have  fears  concerning  their  acceptance  at  last. 
Their  office  is  no  defense  against  any  of  these  enemies  of 
human  peace.  Ryland  remarks:  "  How  many  are  the  evils 
of  our  hearts !  What  need  do  we  find  of  constant  watch- 
fulness and  earnest  prayer  for  the  supply  of  the  Spirit. 


97 

Self,  the  most  subtle  and  dangerous  of  all  our  foes,  will 
assume  a  thousand  forms  to  draw  our  supreme  attention 
from  our  Lord.  Both  the  lusts  of  the  flesh  and  the  lusts 
of  the  mind  must  be  continually  opposed  and  mortified." 

Ministers  are  also  bound  carefully  to  perform  all  the 
relative  duties  required  of  other  men.  As  citizens,  they 
must  be  exemplary  in  their  submission  to  the  laws  of  the 
land.  As  neighbors,  they  must  be  courteous  and  obliging. 
As  masters,  they  must  be  just  and  kind.  As  parents,  they 
must  maintain  authority  with  tender  affection.  As  hus- 
bands, they  must  be  patterns  of  faithfulness  and  love.  As 
stewards  of  a  household,  they  must  be  careful,  provident, 
and  economical,  and  yet  avoid  meanness,  parsimony,  and 
greediness  of  filthy  lucre.  By  their  calling  they  are  cut 
off  from  many  pursuits  and  employments  of  a  profitable 
nature,  which,  though  lawful,  do  not  comport  with  their 
duty  to  the  public.  Their  support  is  also  generally  inade- 
quate to  the  maintenance  of  themselves  and  of  those  de- 
pendent on  them.  Some  have  aged,  infirm,  and  indigent 
parents,  and  others  have  helpless  little  ones  thrown  upon 
them  by  God's  providence,  and  they  must  be  cared  for ; 
for  "  if  any  provide  not  for  his  own,  and  especially  those 
of  his  own  household,  he  hath  denied  the  faith,  and  is 
worse  than  an  infidel."  A  conscientious  minister  will  en- 
deavor to  meet  such  demands ;  but  there  is  great  danger 
lest  he  be  diverted  from  his  official  duties  by  the  urgency 
of  claims  of  this  character,  and  thus  fail  to  accomplish  his 
mission  as  an  embassador  of  Christ. 

Besides  these  things,  which  are  common  to  men,  there 
are  difficulties  arising  from  the  post  which  ministers  are 
called  to  fill.  As  the  servants  of  Christ  they  are  peculiar- 
ly liable  to  the  attacks  of  human  and  diabolical  malice. 
Wicked  men  and  devils  know  that  if  they  could  by  any 
means  bring  the  ministry  into  disrepute,  religion  would 

E 


98  PASTOEAL   THEOLOGY. 

have  but  little  power  in  the  world.  "Pick  out  the  officers" 
is  always  a  rule  with  the  enemy,  when  the  army  of  the 
Dragon  is  about  to  assault  the  Church.  The  higher  in 
reputation  any  one  is,  the  more  intent  is  the  adversary  on 
his  destruction,  or  at  least  on  his  disgrace.  So  that  more 
fiery  darts  were  aimed  at  Paul  than  at  many  others,  be- 
cause "  in  labors  he  was  more  abundant,"  and  his  success 
and  influence  were  very  great.  The  more  God  honors 
one,  the  more  does  he  permit  him  to  be  tried.  It  was  on 
account  of  the  abundance  of  the  revelations  granted  to 
Paul  that  the  messenger  of  Satan  was  sent  to  buffet  him, 
that  he  might  not  be  exalted  above  measure.  In  like  man- 
ner all  God's  ministers,  in  proportion  to  their  standing,  are 
objects  of  hatred  to  the  wicked.  They  are  tempted,  they 
are  slandered,  they  are  persecuted.  This  world  is  in  no 
good  humor  with  holiness,  with  Gospel  doctrine,  or  with 
the  preachers  of  righteousness. 

Of  course  the  falls  and  apostasies  of  ministers  are  sought 
by  their  foes.  When  they  go  astray  there  is  shouting 
among  their  enemies,  who  have  long  watched  for  their 
halting.  And  when  they  go  not  away  from  the  right  path, 
the  wicked  often  report  the  worst  things  concerning  them. 

Besides,  ministers  are  cut  off  from  many  of  the  common 
and  appointed  means  of  spiritual  comfort  and  edification. 
Their  Sabbath  is  far  from  being  a  day  of  rest  to  their 
bodies.  And  although  there  may  be  spiritual  refreshment 
in  some  of  their  public  duties,  there  is  often  distressing  ex- 
haustion of  both  body  and  mind.  They  hear  but  little 
preaching.  When  they  are  permitted  to  enjoy  that  privi- 
lege, many  suffer  greatly  from  temptations  to  indulge  a 
critical  spirit.  Let  any  vigorous  Christian  be  so  situated 
as  to  hear  but  one  sermon  a  month,  and  how  soon  will  you 
find  him  complaining  of  spirits  sunk,  of  zeal  grown  languid, 
and  of  comforts  dead.      Yet  the  majority  of  ministers  do 


90 

not  hear  as  many  as  twelve  sermons  a  year,  preached  by 
their  brethren.  As  to  their  own  discourses,  all  know  what 
a  difference  there  is  between  preaching  and  hearing  a  ser- 
mon. To  give  reproof,  instruction,  or  consolation  is  very 
different  in  its  effects  on  the  mind  from  receiving  them. 
A  minister  must  therefore  resort  to  private  reading  for 
those  influences  which  other  Christians  are  allowed  to  par- 
take of  in  public  preaching.  If  he  always  had  some  one 
to  whom  he  could  look  up  as  an  adviser,  how  happy  he 
would  be  ;  but  he  is  without  a  pastor.  Could  he  have  the 
watchfulness,  admonitions,  and  counsels  of  one  who  would 
have  great  influence  over  him,  and  who  would  be  faithful 
to  his  soul,  what  a  blessing  he  would  esteem  it.  The  peo- 
ple generally,  even  those  who  have  much  experience,  sel- 
dom say  any  thing  intended  for  the  spiritual  good  of  their 
pastor.  They  regard  him  as  beyond  the  reach  of  their 
wisdom  and  attainments,  and  seldom  say  much  to  him 
suited  to  profit  his  soul.  And  ministers  are  often  of  little 
service  to  each  other.  They  commonly  live  quite  separated ; 
they  are  seldom  much  together;  they  do  not,  perhaps,  as 
much  as  they  should,  seek  each  other's  spiritual  good.  Yet 
the  command  is,  "  Let  every  one  of  us  please  his  neighbor 
for  his  good  to  edification."  Rom.  xv.,  2.  And  "  thou 
shalt  not  hate  thy  brother  in  thy  heart ;  thou  shalt  in  any 
wise  rebuke  thy  neighbor,  and  not  suffer  sin  upon  him." 
Lev.  xix.,  17. 

A  cursory  view  of  ministerial  duties  will  show  that  there 
must  be  great  danger  of  formality  in  performing  them. 
When  the  time  to  fulfill  an  appointment  arrives,  whether 
his  heart  is  warm  or  cold,  his  affections  dull  or  lively,  the 
preacher  must  keep  his  engagement.  Many  of  his  duties 
too  are  stated  and  periodical.  Many  of  them  too  are  offi- 
cial, and  so  he  is  in  danger  of  going  through  them  in  a 
perfunctory  manner.    All  Christians  find  how  hard  it  is  to 


100  PASTORAL   THEOLOGY. 

avoid  formality  in  their  secret  and  family  devotions.  It 
is  of  course  still  more  difficult  for  a  minister  duly  to  guard 
against  this  languor  and  dullness  in  long-continued  public 
service.  Yet  we  all  know  how  criminal  and  dangerous  is 
the  life  of  a  minister  spent  in  sleepiness  amid  his  perish- 
ing people. 

The  office  and  station  of  ministers  peculiarly  expose 
them  to  the  influence  of  pride.  They  are  called  to  be 
ministers  of  the  humble  Jesus.  They  are  bound  to  preach 
humility.  There  is  enough  in  the  history  of  every  man  to 
beget  lowliness,  if  he  shall  but  allow  it  to  have  its  just 
weight.  Yet  such  is  the  perverseness  of  men,  such  is  the 
deceitfulness  of  sin,  such  is  the  treachery  of  the  heart,  that 
several  things  pertaining  to  the  sacred  office  are  often  per- 
verted to  pride,  so  that  nothing  but  large  measures  of 
special  grace  can  keep  ministers  humble.  Special  mention 
may  be  made  of  these  things :  sanctity  of  office,  learning, 
authority,  eloquence,  and  success,  as  temptations  to  pride. 
The  whole  history  of  man  shows  that  there  is  nothing 
which  furnishes  more  highly  inflammable  fuel  to  pride 
than  sanctity  of  office. 

This  was  the  case  with  the  Scribes  and  Pharisees,  with 
the  priests  in  heathen  temples,  and  with  the  false  prophets 
of  Israel.  This  is  the  case  at  this  day  in  all  heathen  coun- 
tries, and  in  all  systems  of  false  religion.  The  pride  of  the 
priesthood  is  proverbial.  Men  call  them  good,  and  often 
think  them  good,  and  they  are  puffed  up,  when  they  ought 
to  be  humbled  in  the  dust.  Learning  is  always  expected 
in  ministers,  and  most  of  them  are  reputed  to  be  more 
learned  than  most  of  their  neighbors.  Milton  says :  "  The 
end  of  learning  is  to  know  God,  and  out  of  that  knowledge 
to  love  him,  and  to  imitate  him,  as  we  may  the  nearest,  by 
possessing  our  souls  of  true  virtue."  Yet  such  is  the  weak- 
ness of  poor  human  nature  that  it  readily  perverts  so  ex- 


a  minister's  difficulties.  101 

cellent  a  gift  to  the  purposes  of  a  foolish  pride.  One  says 
that  "  to  be  proud  of  learning  is  the  grossest  ignorance ;" 
and  although  this  is  true,  yet  he  must  have  had  a  narrow 
sphere  of  observation  who  has  not  seen  the  swellings  of 
the  pride  of  learning. 

Authority,  and  especially  spiritual  authority,  has  long 
been  found  to  be  a  dangerous  possession  ;  yet  it  belongs 
to  the  ministry  of  the  Gospel,  and  is  inseparable  from  it. 
Paul,  writing  to  a  young  minister,  said  :  "  Let  no  man  de- 
spise thy  youth."  To  another  he  said :  "  These  things 
speak,  and  exhort,  and  rebuke  with  all  authority.  Let  no 
man  despise  thee."  To  the  foregoing  add  the  influence  of 
eloquence,  or  the  power  of  commanding  attention  and  pro- 
ducing effect  by  the  power  of  speech.  This  has  always 
been  regarded  as  one  of  the  most  powerful  allurements  to 
pride.  When  to  these  things  we  add  the  influence  of  some 
measure  of  success  in  the  ministry,  the  danger  is  still 
greater.  If  popularity  and  the  flatteries  of  men  follow  a 
man,  and  especially  if  hitherto  he  has  lived  in  retirement 
and  felt  but  little  of  the  power  of  these  things,  his  condi- 
tion is  extremely  perilous.  Stronger  temptations  to  pride 
could  hardly  exist.  But  if  pride  reigns,  usefulness  will 
cease  and  ruin  will  follow.  Paul  says  :  "  Put  not  a  novice 
into  the  ministry,  lest  being  puffed  up  with  pride  he  fall 
into  the  condemnation  of  the  devil."  This  is  exceedingly 
awful  language.  Let  each  one  consider  the  solemn  and 
terrible  import  of  those  words — "fall  into  the  condemna- 
tion of  the  devil." 

Nor  are  the  nature  and  extent  of  a  minister's  studies 
any  sure  protection  against  the  dangers  which  have  been 
mentioned.  Few  of  them  are  particularly  friendly  to  a 
devotional  frame  of  mind.  Many  of  them  are  intricate 
and  abstruse.  Others  are  cold  and  critical,  while  others 
are  purely  secular,  and  call  for  the  severest  mental  disci- 


102  PASTOEAL   THEOLOGY. 

pline  and  tlie  sternest  philosophy.  His  studies  embrace  a 
wide  range  in  science  and  literature.  He  should  know  the 
speculations  of  infidels,  and  the  subtleties  of  philosophy, 
falsely  so  called.  He  ought  to  know  what  are  the  sneers 
of  the  ungodly  literati,  and  the  objections  of  men  of  science. 
Even  his  study  of  the  Bible  is  often  to  obtain  the  correct 
grammatical  construction.  The  people  see  not  the  process 
of  their  pastor's  studies,  but  only  the  results ;  and  they  in- 
fer that  every  hour  of  the  day  must  be  filled  with  pleasur- 
able devotion,  and  that  thus  the  heart  of  God's  servant  is 
all  the  time  undergoing  the  process  of  purification.  While 
the  truth  is  that  the  spirit  of  devotion  is  often  chilled  rather 
than  revived  by  a  whole  day's  laborious  research.  Nothing 
but  abounding  grace  can  preserve  God's  servants  in  such 
a  state  as  to  promise  any  personal  comfort  in  religion. 

Nor  are  the  duties  of  the  sacred  office  either  few  or 
light.  Everlasting  consequences  hang  upon  their  right 
performance.  Well  may  the  servant  of  God  feel  his  situa- 
tion to  be  awful,  whatever  be  the  sacred  duty  he  is  called 
to  perform.  His  way  is  like  the  path  by  which  Jonathan 
and  his  armor-bearer  ascended  to  the  fortress  of  the  Phil- 
istines :  there  is  "  a  sharp  rock  on  the  one  side,  and  a  sharp 
rock  on  the  other  side."  There  is  danger  that  he  wTill  not 
in  his  preaching  unite  the  gentleness  of  Christ  with  the 
authority  of  an  embassador  of  Christ.  He  must  preach 
the  law  in  all  its  rigor,  and  yet  abate  nothing  of  the  full- 
ness and  freeness  of  the  Gospel.  He  must  hold  up  pre- 
cepts and  encouragements,  promises  and  threatenings,  of- 
fers and  exhortations,  rewards  and  penalties,  faith  and 
works,  duty  and  invitation,  privilege  and  responsibility. 
He  must  hold  back  nothing  because  he  fears  it  will  be  dis- 
tasteful, lie  must  preach  nothing  because  he  hopes  it  will 
be  popular. 

In  visiting  the  sick,  in  his  daily  intercourse  with  rich  and 


103 

poor,  with  old  and  young,  in  dealing  with  every  variety  of 
temper  and  talent,  what  need  of  more  than  merely  human 
wisdom  has  the  servant  of  Christ.  He  must  often,  in  pub- 
lic and  private,  before  the  sick  and  well,  the  sad  and  the 
joyful,  state  things  grievous  to  others — alarming  the  secure, 
searching  the  self -deceived,  holding  forth  the  promises  to 
the  penitent,  showing  men  their  iniquities,  preach  Christ 
to  the  perishing,  and  not  be  deterred  by  the  scoffs  and 
cunning  of  men.  In  the  government  of  the  Church  he 
must  show  firmness,  impartiality,  and  kindness,  with  all 
good  fidelity. 

One  branch  of  a  minister's  duty  of  a  very  delicate  nat- 
ure is  but  little  attended  to  in  our  day.  Reference  is  had 
to  the  many  difficult  cases  of  conscience  which  are  contin- 
ually arising.  Casuistry  is  not  a  favorite  study  in  this  cent- 
ury, yet  the  cases  of  difficulty  are  as  numerous  now  as 
ever.  Upon  their  correct  decision  often  depend  the  peace 
of  families,  the  good  name  of  one  or  more,  and  the  rights 
of  property,  of  liberty,  and  even  of  life. 

Another  difficulty  in  the  ministry  is  discouragement. 
Most  candidates  for  the  sacred  office  are  full  of  pleasant 
expectations,  and  their  hearts  burn  within  them  to  be  ready 
for  the  field  and  to  enter  on  their  labors;  but  the  time 
comes,  the  trial  is  made,  and  the  work  and  the  success  are 
far  different  from  what  was  anticipated.  They  find  many 
of  the  people  fortified  behind  high  walls  of  prejudice, 
others  are  besotted  in  ignorance  of  spiritual  things,  and 
others  are  quite  indifferent  to  the  whole  subject  of  religion. 
They  care  for  none  of  these  things.  Some,  being  lewd 
fellows  of  the  baser  sort,  endeavor  to  throw  contempt  on 
the  whole  matter.  Some,  who  profess  to  love  Christ,  are 
found  to  be  carnal  in  all  their  tastes  and  plans.  Others 
are  timid,  and  discourage  all  zealous  endeavors  to  spread 
the  truth  and  to  bring  men  to  God.     Sometimes  the  most 


104  PASTOEAL   THEOLOGY. 

wicked  plots  are  formed  to  defeat  all  attempts  to  do  good. 
Again,  a  minister's  plans  are  spoken  of  contemptuously. 
One  cries,  "Ah!  Lord  God,  for  he  speaketh  in  parables." 
Another  says,  "  He  hath  a  devil  and  is  mad."  Another 
cries,  "  What  will  this  babbler  say  ?"  Others  say,  "  He 
seemeth  to  be  a  setter  forth  of  strange  gods."  "  Others 
mocking,  revile  him."  Such  has  always  been  the  manner 
in  which  many  have  treated  the  proclamation  of  the  Gos- 
pel. Clear  and  satisfactory  conversions  seldom  occur. 
Some  professors  walk  very  doubtfully,  and  some  even  wick- 
edly. Religion  is  often  so  lightly  esteemed  as  not  even  to 
provoke  inquiry.  Old  and  valuable  Christians  are  going 
one  after  another  to  their  rest.  Surviving  humble  Chris- 
tians often  seem  disheartened.  Their  spirits  sink.  Their 
hope  and  courage  are  almost  gone.  All  things  look  dark, 
and  seem  tending  to  a  yet  worse  state.  If  at  such  a  time 
the  minister  yields  to  the  influences  around  him,  he  will 
soon  become  disheartened.  Loss  of  courage  will  be  follow- 
ed by  timidity,  and  then  by  despondency.  Then  his  efforts 
will  be  few  and  feeble,  and  all  will  come  to  desolation, 
If  he  would  but  be  wide  awake,  encourage  himself  in  the 
Lord  his  God,  and  throw  his  whole  heart  into  his  work, 
there  would  still  be  reason  to  expect  that  God  would  arise 
and  save  his  cause  and  uphold  his  servant,  teaching  his 
hands  to  war  and  his  fingers  to  fight.  But  it  is  often  oth- 
erwise. Many  a  minister  is  drowned  in  discouragement. 
Ryland  says :  "  Verily,  I  should  despair  of  converting  one 
soul,  if  he  who  has  commanded  us  to  prophesy  unto  these 
slain,  had  not  encouraged  us  to  hope  that  his  Spirit  would 
breathe  upon  them,  that  they  may  live.  But  if  any  tinge 
of  despondency  should  infuse  itself  into  our  minds,  while 
we  exclaim,  i  Who  is  sufficient  for  these  tilings  V  let  us 
remember  what  is  the  exceeding  greatness  of  his  power  to- 
ward us  who  believe,  according  to  the  energy  of  his  mighty 


A  minister's  difficulties.  105 

power.  He  who  raised  up  onr  Lord's  body  from  the  grave, 
and  who  quickened  us,  when  we  ourselves  were  dead  in 
sins,  can  impart  spiritual  life  to  whomsoever  he  pleaseth." 

It  is  no  wonder  that  men  often  tremble  at  their  ordina- 
tion vows.  When  one  remembers  that  he  stands  between 
the  living  and  the  dead,  when  he  hears  his  awful  commis- 
sion from  the  mouth  of  God,  when  he  knows  that  ere  Ions: 
lie  must  give  an  account  of  his  stewardship,  when  he  looks 
at  the  tremendous  weight  of  responsibility  that  rests  upon 
him,  when  he  takes  a  solemn  view  of  his  own  sinfulness, 
weakness,  and  incapacity  for  his  work,  and,  finally,  when 
he  forgets  not  that  while  he  hopes  he  is  to  some  the  savor 
of  life  unto  life,  he  is  sure  that  he  is  to  others  the  savor  of 
death  unto  death,  he  may  well  exclaim,  "Who  is  sufficient 
for  these  things  I"  2  Cor.  ii.,  16.  As  Eeed  observes :  "  Our 
responsibility  attaches  itself  to  eternity.  This  is  an  awful 
peculiarity  in  the  functions  of  the  minister.  The  mer- 
chant, if  he  mistakes  in  his  venture,  wastes  his  estate ;  the 
statesman,  if  he  errs  in  his  policy,  ruins  a  kingdom ;  the 
minister,  if  he  fails  in  his  duty,  damns  a  soul!  In  their 
case  the  consequences  of  responsibility  are  bounded  by  the 
good  and  evil  of  this  life,  and  in  the  great  judgment  it 
will  be  forgotten  what  estates  or  empires  have  been  lost  or 
won;  but  in  his  case  the  effect  will  be  extreme,  everlast- 
ing, infinite.  The  soul  must  live  forever ;  and  will  be  the 
wretched  and  imperishable  monument  of  his  negligence, 
infidelity,  and  guilt." 

Nothing  that  has  been  said  is  designed  to  make  the  im- 
pression that  the  work  of  the  ministry  is  not  a  good  work. 
It  is  a  good  work  in  itself.  It  glorifies  God.  It  saves 
men.  It  blesses  society.  It  makes  life  bearable,  eternity 
desirable,  and  heaven  certain  to  all  who  believe  the  mes- 
sages of  mercy. 

What  has  been  said  should  lead  every  candidate  for  the 

E2 


106  PASTOKAL   THEOLOGY. 

sacred  office,  and  every  minister  of  Christ,  to  offer  much 
hearty  prayer  that  they  may  be  sustained  by  divine  grace. 
Many  and  bitter  have  been  the  lamentations  of  dying  min- 
isters. But  who  ever  heard  of  one  lamenting  that  at  any 
period  of  his  life  he  had  spent  too  much  time  in  prayer. 

The  same  views  should  lead  us  to  ask  an  interest  in  the 
prayers  of  others.  This  should  not  be  done  in  formality, 
but  with  pious  earnestness.  The  Epistles  to  the  Thessalo- 
nians  are  from  Paul,  and  Silvanus  (or  Silas),  and  Timotheus, 
all  ministers  of  the  Gospel.  In  the  first  epistle  (v.,  25) 
is  this  request :  "  Brethren,  pray  for  us."  In  the  second 
epistle  it  is  yet  more  extended  :  "  Brethren,  pray  for  us, 
that  the  word  of  the  Lord  may  have  free  course  and  be 
glorified,  even  as  it  is  with  you ;  and  that  we  may  be  de- 
livered from  unreasonable  and  wicked  men."  2  Thess. 
iii.,  1.  Surely  if  such  ministers  as  these  desired  and  asked 
the  prayers  of  God's  servants,  those  who  live  in  modern 
times,  and  are  without  the  extraordinary  endowments  of 
primitive  times,  need  a  share  in  the  supplications  of  God's 
people.  And  we  may  well  say  to  the  people,  that  if  they 
would  have  a  rich  blessing  on  their  own  souls,  they  can 
not  take  a  surer  way  to  secure  it  than  to  pray  fervently  for 
the  man  who  is  set  over  them  in  the  Lord.  All  Church  his- 
tory proves  that  generally  the  people  are  much  like  their 
religious  teachers.  If  the  latter  are  full  of  love  and  zeal, 
it  is  sure  to  produce  an  effect  on  the  former.  Besides,  a 
minister  obtained  in  answer  to  prayer,  and  blessed  in  his 
labors  in  answer  to  prayer,  will  be  a  blessing  indeed. 


CHAPTER  XI. 

VARIOUS     SUGGESTIONS. 

The  duties  of  the  ministry  are  exceedingly  varied.  It 
is  easy  to  err,  and  it  is  hard  to  walk  in  the  right  way. 
There  is  one  narrow  path  of  duty  to  every  man.  But  there 
are  thousands  of  forbidden  paths  tempting  every  wayfaring 
man.  Accordingly  there  are  in  every  calling  rules  of  con- 
duct and  suggestions  of  great  importance,  upon  which  it  is 
not  necessary  to  spend  much  time,  and  yet  they  ought  not 
to  be  omitted.  Sometimes,  where  they  are  of  great  weight, 
they  have  already  been  discussed  with  much  ability  in 
works  that  are  before  the  public,  an  allusion  to  which  is 
better  than  any  new  discussion  is  likely  to  prove.  It  would 
be  quite  unnecessary  for  any  man  in  our  day  to  give  his 
views  on  the  French  infidelity  of  the  eighteenth  century. 
A  reference  to  Robert  Hall's  incomparable  discourse  is 
sufficient  to  give  an  understanding  of  the  matter. 

In  preaching  for  other  denominations,  be  careful  to  select 
such  topics  as  you  and  they  are  agreed  upon.  It  is  bad 
manners,  and  finally  injures  any  cause,  to  accept  the  court- 
esies of  others  and  then  abuse  their  kindness  by  attacking 
their  peculiarities.  This  is  the  more  reprehensible  as  it  is 
commonly  quite  unnecessary ;  for  between  evangelical  peo- 
ple of  all  denominations  the  differences  do  not  extend  to 
fundamental  truths.  There  is  a  great  extent  of  ground 
common  to  all  who  love  the  Lord  Jesus  Christ. 

In  preaching  in  strange  places,  avoid  singular  texts  and 
outof-the-way  topics.  That  you  ought  to  exchange  pulpits 
with  your  brethren  is  very  clear.     You  should  do  so  for 


108  PASTOEAL   THEOLOGY. 

your  own  sake  and  for  the  sake  of  others.  If  you  are  in- 
ferior to  your  brethren,  your  people  will  gain  by  hearing 
them.  If  you  have  better  gifts  than  they,  you  ought  not 
to  nourish  in  your  people  a  reluctance  to  hear  others. 
"Ministerial  exchanges  encourage  and  strengthen  those 
who  are  settled  in  obscure  places,"  says  an  old  pastor. 
When  you  thus  exchange  or  at  any  time  preach  in  another 
pulpit,  you  can  commonly  do  your  neighbor  more  good  by 
selecting  some  plain,  and,  if  you  please,  hackneyed  theme, 
than  by  any  strange  or  startling  topic  which  you  can  dis- 
cuss. It  is  old  familiar  truths  that  are  commonly  blessed 
to  men's  salvation.  It  will  be  very  unfortunate  if  the  pub- 
lic get  the  impression  that  you  are  fond  of  queer  subjects. 

Always  avoid  personalities  in  the  pulpit,  unless  the  mat- 
ter brought  forward  is  one  of  atrocious  wickedness,  proper 
to  be  noticed,  and  not  likely  to  come  before  any  civil  or 
ecclesiastical  tribunal.  During  the  ministry  of  Dr.  Wither- 
spoon  in  Princeton,  an  infamous  woman  found  a  seat  at 
the  Lord's  table,  and  drank  greedily  of  the  wine.  Her 
object  in  going  was  notoriously  to  obtain  stimulating  drink. 
The  deed  was  so  daring,  the  wickedness  so  shocking,  and 
the  religious  sense  of  the  community  so  justly  offended, 
that  the  Doctor  preached  a  sermon  on  the  subject.  It  may 
be  seen  in  his  works. 

Be  not  distressed  if  every  thing  does  not  grow  up  around 
you  as  by  magic.  "  Soon  ripe,  soon  rotten,"  is  a  proverb 
of  great  weight  in  our  language.  The  very  speed  with 
which  Jacob  presented  the  savory  meat  to  his  father 
awakened  suspicion  respecting  his  person  and  veracity. 
The  winter  season  strips  the  trees  of  their  foliage,  but  adds 
strength  to  their  trunks  and  branches.  When  you  see  a 
raw  recruit  in  the  Christian  army  full  of  himself,  and 
puffed  up  with  ideas  of  his  rapid  growth,  you  may  well  be 
alarmed  and  fear  he  will  not  endure.     A  gourd  wound 


VAKIOITS   SUGGESTIONS.  109 

itself  around  a  lofty  palm,  and  in  a  few  weeks  climbed  to 
its  very  top.  "  How  old  mayest  thou  be  P  asked  the  gourd. 
"About  a  hundred  years,"  was  the  reply.  "A  hundred 
years  !  and  no  taller !  Only  look,  I  have  grown  as  tall  as 
you  in  less  than  a  hundred  days"  said  the  gourd.  The 
palm  replied,  "  I  know  that  well.  Every  summer  of  my 
life  a  gourd  has  climbed  up  my  body  and  spread  over  my 
branches,  as  proud  as  thou  art,  and  as  short-lived  as  thou 
shalt  be."  Although  gourds  grow  fast,  they  are  but  gourds 
still.  Yet  if  they  did  not  grow  fast,  they  would  not  be 
gourds  at  all.  Let  not  the  modest,  humble  man,  who 
makes  progress  in  knowledge  and  usefulness,  be  cast  into 
sadness  and  despondency  by  the  ado  of  noisy  boasters,  who 
know  not  what  they  are  nor  what  they  say.  "  He  giveth 
grace  to  the  humble ;  but  the  full  soul  he  sendeth  empty 
away."  Lie  low.  Beware  of  pride.  Trust  to  God.  Look 
to  Jesus. 

Never  engage  in  a  system  of  proselyting  from  other  de- 
nominations, nor  from  other  congregations  of  your  own 
denomination.  In  the  end  you  will  severely  smart  for  it. 
Right-minded  people  despise  such  conduct. 

Rightly  employ  all  the  members  of  your  church,  par- 
ticularly pious  women  of  good  sense.  It  is  probably  true 
that  Washington  and  Bonaparte  excelled  other  men  in 
knowing  how  to  employ  the  energies  of  those  under  their 
authority  more  than  in  possessing  any  other  extraordinary 
faculty.  In  our  day  Spurgeon  is  even  more  remarkable 
for  his  wise  use  of  the  gifts  of  his  congregation  than  he  is 
for  his  admirable  preaching.  "All  at  work  and  always  at 
work,"  is  one  of  the  good  maxims  of  Methodism. 

You  will  often  be  slighted.  Let  not  this  dishearten  you. 
Be  of  good  cheer.  You  serve  One  who  was  slighted  all  his 
days.  Cry  mightily  to  God.  Sidney  Smith,  a  poor  ad- 
viser in  many  things,  but  shrewd  in  others,  said :  "  When 


110  PASTOEAL   THEOLOGY. 

you  meet  with  neglect,  let  it  rouse  you  to  exertion,  instead 
of  merely  mortifying  your  pride.  Set  about  lessening 
those  defects  which  expose  you  to  neglect,  and  improve 
those  excellences  which  command  attention  and  respect." 
Be  chiefly  grieved  that  your  Master  is  slighted  and  his  in- 
terests neglected.  Be  not  much  disturbed  by  slanderous 
reports.  A  big  lie,  like  a  big  fish  on  a  bank  of  sand,  is  not 
likely  to  live  long.  You  have  trusted  your  soul  to  Jesus 
Christ.  Intrust  to  him  the  preservation  of  your  character. 
He  will  take  care  of  all. 

Never  write  letters  from  heathen  ground  or  frontier 
places,  reproaching  the  people  among  whom  you  live,  how- 
ever rude  or  outlandish  they  may  be.  Bear  with  their 
foibles  and  awkwardnesses. 

In  dismissing  members  to  other  denominations  or  church- 
es, be  careful  to  do  every  thing  very  pleasantly.  It  is  com- 
monly very  painful  for  pastor  and  people  to  separate  un- 
der any  circumstances.  Make  it  not  more  so  by  any  bad 
tempers.  The  same  people  may  again  be  under  your  care, 
or  desire  to  be  so.  Do  nothing  to  hinder  their  return. 
But  if  you  shall  never  see  them  again,  forget  not  to  behave 
as  a  man  of  God.  It  is  very  distressing  when  ministers 
forget  to  be  courteous,  and  tender  of  the  feelings  of 
others. 

The  following  thoughts  are  from  the  late  Dr.  A.  Alexan- 
der: 

"  Every  place  has  its  own  inconveniences  and  difficulties. 

"  Heaven  is  not  to  be  expected  in  this  world. 

"External  circumstances  go  but  a  little  way  toward 
making  us  happy. 

"  The  relief  which  we  receive  in  our  afflictions  and  dis- 
tresses has  often  more  real  pleasure  in  it  than  we  experience 
in  our  greatest  prosperity. 

"  Little  things  often  disturb  our  peace  as  much  as  great, 


VAKIOCS   SUGGESTIONS.  Ill 

and  we  bear  small  adversities  with  less  patience  than 
greater,  because  we  do  not  seek ( grace  to  help.' " 

To  his  students  he  often  said :  "  Keep  habitually  in  view 
the  awful  importance  of  the  office  before  you.  Cherish 
assiduously  the  sincere  and  ardent  love  of  the  truth.  Med- 
itate frequently  and  profoundly  on  the  imbecility  of  the 
human  intellect.  Learn  to  think  for  yourselves.  Avoid 
premature  judgments  and  hasty  decisions.  Avoid  at  the 
same  time  the  more  dangerous  extreme  of  a  skeptical, 
unsettled  state  of  mind.  Lay  the  foundation  deep  and 
solid.  Look  well  to  the  spiritual  condition  of  your  own 
souls." 

Never  despise  any  thing  that  may  increase  or  lessen 
your  influence.  One  of  the  best  sermons  I  ever  heard  vio- 
lated many  rules  of  grammar,  rhetoric,  and  elocution ;  but 
it  was  not  its  violation  of  rules  that  made  it  excellent. 
Half  its  blunders  would  have  wholly  destroyed  the  useful- 
ness of  a  common  discourse. 

Be  a  good  hearer.  Your  people  will  imitate  you  in 
the  matter  of  hearing,  especially  if  your  example  is  bad. 
If  you  sleep  when  another  is  preaching  for  you,  your  people 
will  be  encouraged  to  sleep  when  you  yourself  preach. 

Carefully  avoid  at  all  times  the  character  of  a  fault- 
finder. Querulousness  is  not  fidelity.  To  be  pleased  with 
nothing  may  show  bad  tempers,  but  will  never  reform  the 
world.  Some  men  are  incurably  wicked.  Nothing  will 
move  them.  Do  your  whole  duty,  and  quietly  leave  to 
God  the  defense  of  your  reputation.  If  others  calumniate 
and  revile,  do  you  practice  all  meekness  and  maintain  all 
sweetness  of  temper. 

The  late  Eev.  Charles  Simeon  thus  wrote : 

"  The  longer  I  live,  the  more  I  feel  the  importance  of 
adhering  to  the  following  rules,  which  I  have  laid  down 
for  myself  in  relation  to  such  matters : 


112  PASTORAL   THEOLOGY. 

"  1.  To  hear  as  little  as  possible  what  is  to  the  prejudice 
of  others. 

"  2.  To  believe  nothing  of  the  kind  until  I  am  absolutely 
forced  to  it. 

"  3.  Never  to  drink  into  the  spirit  of  one  who  circulates 
an  ill  report. 

"4.  Always  to  moderate,  as  far  as  I  can,  the  unkindness 
which  is  expressed  toward  others. 

"  5.  Always  to  believe  that  if  the  other  side  were  heard, 
a  very  different  account  would  be  given  of  the  matter." 

Beware  of  plunging  your  people  into  heavy  debt  by 
building  expensive  churches. 

Beware  of  building  churches  larger  than  are  required 
for  your  ordinary  congregations. 

In  going  into  a  strange  place,  letters  of  introduction  are 
often  highly  useful,  especially  in  binding  over  turbulent 
spirits  to  keep  the  peace. 

Beware  of  cultivating  the  habit  of  trying  to  have  the 
last  word  in  discussions  in  Church  Courts,  and  on  all  oc- 
casions. Avoid  the  appearance  of  pugnacity  and  of  perti- 
nacity. 

In  conducting  examinations  of  candidates  for  the  min- 
istry, beware  of  the  errors  so  common  on  such  occasions. 
Ask  questions  distinctly  and  precisely.  Never  smile  at  the 
embarrassment  of  the  candidate.  Your  business  there  is 
not  to  show  your  acuteness  or  learning,  but  to  find  out  if 
the  young  man  is  fit  for  his  work. 

Always  be  the  firm  friend  of  Church  extension.  Yery 
many  churches  ought  to  send  out  strong  colonies.  Feeble 
colonies  can  do  but  little.  In  one  of  the  cities  of  our  coun- 
try there  has  not  been  added  to  one  denomination  a  new 
church  for  more  than  twenty  years,  though  in  that  time 
the  population  has  nearly  doubled.  Colonizing  when  proper 
uniformly  improves  the  vigor  of  the  mother  Church.    And 


VARIOUS   SUGGESTIONS.  113 

there  should  also  be  much  more  promptness  in  occupying 
important  posts  in  new  fields.  We  move  too  slowly.  In 
war,  time  is  every  thing. 

Pay  all  you  promise.  Beware  of  laxity  in  money  mat- 
ters.    Owe  no  man  any  thing  but  love.     Rom.  xiii.,  8. 

In  taking  up  collections,  have  a  collector  for  each  row  of 
seats,  so  as  not  to  waste  time.  Let  this  thing  be  done  ex- 
peditiously. 

Take  good  heed  of  your  temporal  affairs.  Practice  rigid 
economy  for  conscience'  sake,  but  beware  of  covetousness. 
Do  not  be  mean,  if  you  should  be  poor.  Avoid  debts. 
They  eat  as  doth  a  canker.  Guide  your  affairs  with  dis- 
cretion. Psa.  cxii.,  5.  In  giving  to  others  adopt  the  golden 
rule,  and  lavish  not  on  others  what  you  would  not  be  will- 
ing in  the  same  circumstances  to  receive.  Never  let  your 
estimated  expenses  exceed  more  than  two  thirds  of  your 
income ;  for  contingents  will  surely  absorb  the  rest.  Try 
to  save  something,  that  at  the  end  of  each  year  you  may  be 
able  to  lay  it  by  in  store,  or  give  it  away  to  those  who  need. 
Beware  of  an  easy  good-nature,  that  thinks  every  beggar  a 
good  man,  and  every  object  very  pressing  on  you.  As  you 
would  avoid  misery  and  contempt,  be  careful  to  set  an  ex- 
ample of  prudence.  Yet  beware  of  penuriousness.  To  the 
truly  deserving,  proved  to  be  such,  show  all  kindness ;  and 
choose  rather  to  be  imposed  on  sometimes  than  run  the 
risk  of  sending  away  unaided  the  truly  necessitous.  "  The 
riches  you  impart  form  the  only  wealth  you  will  always 
retain.  Luther  said  :  "  I  have  had  much  in  my  own  hand, 
and  lost  it  all,  and  saved  nothing.  But  what  I  have  put 
out  of  my  hands,  I  have  saved."  If  you  have  little,  be  con- 
tent ;  if  you  have  a  competency,  be  thankful ;  if  you  have 
an  abundance,  be  humble  and  bountiful. 

Beware  of  all  plagiarism.  In  1839,  The  Baptist  Chris- 
tian Watchman  published  that  a  minister  in  Massachusetts 


114  PASTORAL   THEOLOGY. 

preached  three  hundred  sermons,  which  he  had  borrowed 
from  a  brother  minister;  that  another  man  had  preached 
a  large  part  of  a  sermon  without  stating  that  he  had  copied 
it  from  another  printed  essay;  and  that  three  ministers 
were  in  the  habit  of  using  the  lithographic  discourses  called 
"  The  Pulpit."  All  these  cases  involve  dishonesty.  Any 
sound  views  in  morals  must  condemn  such  conduct.  Any 
man  who  thus  practices  must  lose  these  four  things:  1, 
habits  of  invention ;  2,  self-respect ;  3,  public  confidence 
as  a  perfectly  fair  and  honest  man ;  and  4,  ability  to  be 
extensively  useful.  Men  will  not  confide  in  a  notorious 
plagiarist.     He  can  not  do  much  good. 

Yet  one  great  object  of  reading  and  hearing  is  to  store 
the  mind  with  the  richest  variety  of  valuable  thoughts,  and 
to  acquire  the  best  methods  of  expressing  them.  This  is 
surely  sound  and  clear.  If  so  inclined,  learned  men  in  all 
professions  could  not  say  how  much  of  any  discourse  they 
ever  delivered  was  purely  and  originally  their  own,  and 
how  much  was  learned  from  others.  If  we  may  not  use 
the  most  apt  illustration  which  occurs  to  us  in  discussing  a 
subject  without  being  able  to  say  that  it  is  original,  we 
shall  soon  find  ourselves  cut  off  from  all  argument  and  all 
discourse. 

Besides,  a  large  amount  of  all  the  knowledge  and  litera- 
ture of  the  world  may  be  pronounced  the  common  proper- 
ty of  mankind.  Its  true  origin  will  perhaps  ever  remain 
a  secret.  Paley's  celebrated  illustration  of  a  watch  is  found 
in  the  writings  of  John  Howe.  Even  he  claims  not  to  be 
its  author,  but  probably  regarded  the  idea  as  exceedingly 
common.  So  Hervey's  method  of  attempting  to  give  some 
idea  of  the  vastness  of  eternity,  by  supposing  a  bird  to 
come  every  thousand  years  to  take  away  one  particle  after 
another  till  all  is  removed,  seems  to  have  become  common 
property.     It  is  not  at  all  certain  that  Hervey  first  used 


VARIOUS    SUGGESTIONS.  115 

this  illustration.  Now,  whatever  is  common  property  need 
not  be  credited  to  any  particular  author.  Yet  even  here 
it  might  be  well  to  say  that  such  an  illustration  has  been 
often  used,  and  not  run  the  risk  of  impairing  confidence  in 
your  perfect  fairness. 

Moreover,  it  is  pedantic  and  disgusting  in  any  public 
speaker,  and  especially  in  a  preacher,  to  give  credit  for  the 
most  common  modes  of  thought,  as  is  sometimes  done. 
'Nor  is  there  so  large  an  amount  of  common  literary  prop- 
erty any  where  as  in  theology.  The  text-book,  the  themes 
and  cases,  the  doctrines  and  duties,  the  promises  and  threat- 
enings,  remain  the  same  from  age  to  age.  And  as  Script- 
ure metaphors  may  be  used  without  declaring  that  they 
are  first  found  in  such  a  sacred  writer,  so  ideas  known  to 
all  good  scholars  need  not  be  cited  as  found  in  one  alone. 
The  poets  Milton,  Thomson,  and  Pollok  make  very  free 
use  of  Bible  figures  without  any  charge  of  literary  theft. 
The  conclusion  is,  Beware  of  plagiarism,  but  beware  also 
of  such  a  dread  of  the  charge  of  plagiarism  as  would  ex- 
clude all  but  tedious  mediocrity  of  thought.  If  you  wish 
to  establish  a  point  by  authority,  or  if  you  use  the  very 
words  of  an  author,  or  adopt  the  minute  parts  of  the  plan 
of  a  discourse,  give  credit  for  all  you  borrow.  But  cease 
all  attempts  to  teach  unless  you  can  say  something,  old 
or  new,  which  is  worthy  of  the  attention  of  those  you 
address.  George  Herbert  says :  "  Every  man's  own  is 
the  fittest,  readiest,  and  most  savory  to  him."  And  Ox- 
enden  adds :  "  A  man  of  tact  will  turn  to  account  all  he 
knows." 

Always  put  the  full  date  of  day,  month,  and  year,  and 
of  post-office  and  State,  at  the  beginning  of  every  letter 
and  note  which  you  write. 

Prepare  all  your  official  letters  with  care,  re-writing 
them  at  least  once. 


11 G  PASTOEAL   THEOLOGY. 

Never  write  an  anonymous  letter;  nor  be  disturbed  at 
receiving  one. 

Avoid,  as  far  as  possible,  those  weaknesses  which  dimin- 
ish respect  for  character.  This  will  be  very  difficult.  Most 
men  have  some  great  follies  about  them.  The  greatest  are 
not  exceptions.  Tycho  Brahe  lost  his  color  and  trembled 
at  the  sight  of  a  fox  or  hare.  Dr.  Johnson  would  never 
enter  a  room  with  his  left  foot  foremost.  Julius  Caesar 
fled  to  cellars  at  the  sound  of  thunder.  Peter  the  Great 
could  not  be  persuaded  to  cross  a  bridge.  Marshal  Saxe 
screamed  at  the  sight  of  a  cat.  Byron  would  never  help 
any  one  to  salt,  nor  allow  any  one  to  help  him  to  salt.  He 
would  leave  a  table  if  any  salt  were  spilled  during  the  meal. 
A  clergyman  of  the  last  generation  could  not  pray  with  a 
dying  person  if  a  cat  lay  sleeping  by  the  fire.  Another 
greatly  injured  his  influence  by  always  wiping  on  the  table- 
cloth the  knives  and  forks  before  eating.  Early  in  life  is 
the  time  to  find  out  and  put  away  our  foolish  practices. 
In  a  minister,  far  more  than  in  a  female, "  Temper  is  every 
thing."  Put  off  all  hatred  and  malice.  Be  not  irritable. 
Anger  unfits  for  either  study  or  devotion.  "A  little  jog- 
ging puts  a  clock  out  of  frame :  so  a  little  passion  the  heart. 
A  man  can  not  wrestle  with  God  and  wrangle  with  his 
neighbor  at  the  same  time." 

Be  sincere,  cordial,  and  warm-hearted.  Feel  a  lively  in- 
terest in  the  welfare  of  all  men.  Dr.  Chalmers  says: 
"  There  is  a  set  of  people  whom  I  can  not  bear — the  pinks 
of  fashionable  propriety — whose  every  word  is  precise,  and 
whose  every  movement  is  unexceptionable ;  but  who, 
though  versed  in  all  the  categories  of  polite  behavior, 
have  not  a  particle  of  soul  or  cordiality  about  them.  We 
allow  that  their  manners  may  be  abundantly  correct. 
There  may  be  elegance  in  every  gesture,  and  gracefulness 
in  every  position,  not  a  smile  out  of  place,  and  not  a  step 


VARIOUS    SUGGESTIONS.  117 

that  would  not  bear  the  measurement  of  the  severest  scru- 
tiny. This  is  all  very  fine ;  but  what  I  want  is  the  heart 
and  the  gayety  of  social  intercourse,  the  frankness  that 
spreads  ease  and  animation,  the  eye  that  speaks  affability 
to  all,  that  chases  timidity  from  every  bosom,  and  tells 
every  man  in  the  company  to  be  confident  and  happy." 
To  "be  courteous"  is  a  solemn  duty.  To  seem  to  be  so  is 
a  poor  substitute  for  the  reality.  All  good  manners  pro- 
ceed from  good  feelings,  else  they  are  but  a  sham.  The 
hollow-hearted  are  almost  uniformly  detected. 

Beware  of  a  criticising  spirit.  Avoid  dejection.  Luther 
writes:  "You  should  not  attempt  to  judge  or  criticise 
yourself.  It  often  happens  to  me  that  I  do,  and  think 
how  cold  it  has  been.  Yet  others  have  afterward  com- 
mended the  same  sermon  to  me." 

Get  a  good  tailor.  So  dress  that  just  people  can  not 
say,  See  that  dandy,  or,  Behold  that  sloven. 

Avoid  egotism.  Never  say  "  We,"  when  you  mean  only 
yourself.     See  the  Life  of  Dr.  E.  Porter,  pages  276-279. 

As  far  as  it  can  be  done  without  awkwardness,  say  nei- 
ther "  We  "  nor  "  I,"  if  you  mean  only  yourself.  Ryle  says 
Whitefield  "never  used  that  indefinite  expression  'We,' 
which  seems  so  peculiar  to  English  pulpit  oratory,  and 
which  leaves  a  hearer's  mind  in  a  state  of  misty  confusion 
as  to  the  preacher's  meaning.  He  met  men  face  to  face, 
like  one  who  had  a  message  from  God  to  them — like  an 
embassador  with  tidings  from  heaven  :  6 1  have  come  here 
to  speak  to  you  about  your  soul.' "  Be  bold.  Be  direct. 
Yet  avoid  egotism. 

The  question  is  often  asked,  What  rule  should  govern 
us  as  to  holding  protracted  meetings?  This  is  a  matter 
that  ought  not  to  be  carelessly  disposed  of.  Yet  the  an- 
swer need  not  be  tedious.  Hold  them  when  they  are  really 
called  for.     But  beware  of  so  conducting  them  as  to  bring 


118  PASTORAL   THEOLOGY. 

into  disesteem  the  regular  weekly  service  of  the  sanctuary. 
If  the  people  have  an  ear  to  hear,  do  you  have  a  mouth  to 
speak  God's  Word. 

Take  care  of  your  health.  Read  Dr.  Warren  on  the 
diseases  of  sedentary  men ;  or  Huffland's  Art  of  Prolong- 
ing Life ;  or  Sure  Methods  of  Improving  Health  and  Pro- 
longing Life,  by  a  Physician ;  or  the  tenth  section  of  Adam 
Clarke's  Letter  to  a  Preacher. 

In  his  Journal  of  Health,  Hall  says :  "  Pi  ding  on  horse- 
back immediately  after  a  public  address,  in  damp  or  rainy 
weather,  or  windy  weather,  even  in  summer  time,  is  enough 
to  fasten  disease  on  any  man  of  ordinary  health. 

"  As  to  preaching  with  the  hoarseness  of  a  fresh  cold 
upon  him,  no  man  is  justifiable  under  any  circumstances 
short  of  threatened  life. 

"  After  speaking  in  weather  above  named,  persons  should 
remain  in  the  house  at  least  twenty  minutes,  then  button 
up  and  keep  the  nose  and  mouth  covered." 

If  God  spares  your  life  to  old  age,  do  not  make  yourself 
stiff  and  reserved.  Let  even  the  children  approach  you 
familiarly.  Encourage  young  men  to  come  to  you,  and 
put  them  wholly  at  ease  in  your  presence.  They  naturally 
look  to  you  as  friends,  as  patterns,  as  counselors.  Be  ready 
to  help  them  all  you  can.  It  is  a  great  blessing  to  any 
church  to  have  in  it  one  man  whose  presence  constantly 
reminds  her  of  "such  a  one  as  Paul  the  aged."  Guard 
against  being  a  sour  or  surly  old  man.  Fall  not  into  that 
common  error  of  the  aged,  against  which  the  wise  man 
warns  in  Eccl.  vii.,  10.     Pead  it. 

Govern  your  meals  in  a  right  way.  Jerome  says  that 
ISTepotian  always  introduced  the  Scriptures  at  his  own 
table  as  a  subject  of  pious  conversation. 

"  It  is  not  the  part  of  a  minister  of  the  Gospel  at  any 
time  to  excel  in  farce  or  comedy.     Leave  it  to  jesters 


VARIOUS    SUGGESTIONS.  119 

and  buffoons  to  spread  the  laugh,  and  set  the  table  in  a 
roar." 

"  In  every  ministerial  company,  let  the  reading  of  the 
divine  Scriptures  find  a  place ;  for  by  this  sonls  are  built 
up  in  that  which  is  good,  and  needless  fables  are  exclud- 
ed."—  Council  of  Toledo. 

Beware  of  "new  truths"  in  theology.  That  which  is 
absolutely  new  in  theology,  is  absolutely  worthless.  If 
you  think  you  have  made  some  discovery  in  divinity,  say 
little  about  it  for  a  season.  You  yourself  may  soon  per- 
ceive that  it  is  not  worthy  of  further  attention.  If  not, 
write  it  down,  and  lay  it  aside  for  six  or  twelve  months, 
and  read  it  again.  You  will  probably  reject  it  yourself. 
If  it  still  seems  true  and  important,  modestly  and  clearly 
state  it  to  some  able  and  judicious  divines.  They  may 
soon  convince  you  that  it  is  some  old  heresy,  or  that  it  is 
of  no  great  value.  If  so,  give  it  up;  at  least  spend  no  more 
thought  upon  it. 

Avoid  fanatics.  There  is  no  deadlier  foe  to  true  piety 
than  a  headlong  and  headstrong  fanaticism.  It  will  mar 
good  prospects  of  usefulness  any  where.  Avoid  men  who 
serve  God  with  their  bad  passions.  Orton  says :  "  There 
is  no  mending  wrong  heads,  especially  when  they  are  in- 
fluenced by  what  they  think  a  zeal  for  God,  and  imagine 
that  their  good  intentions  will  justify  and  even  sanctify 
their  imprudence  and  irregularities."  Wild-fire  in  religion 
is  the  worst  fire  on  earth. 


CHAPTEE  XII. 

PUBLIC   WORSHIP — READING,  SINGING,  PRAYING. 

The  exercises  of  public  worship  usually  embrace  the 
reading  of  God's  Word,  singing  the  songs  of  Zion,  praying, 
and  preaching.  Of  the  last  of  these  a  good  deal  is  found 
in  other  chapters  of  this  work.  Nothing  will  here  be  said 
on  that  matter.     Let  us  consider  the  others  in  order : 

I.  All  Protestant  churches  commend  and  practice  the 
reading  of  God's  Word  in  the  great  congregation.  This 
is  an  honor  due  to  Holy  Scripture.  It  was  practiced  in 
the  worship  of  the  synagogue.  Luke  i\r.,  16-20 ;  Acts  xv., 
21.  It  is  commonly  recommended  in  the  directories  of 
the  churches  of  Christ.  Like  other  acts  of  worship,  this 
may  be  performed  in  an  unedifying  manner.  Some  read- 
ers do  terribly  drawl  out  the  words  of  Scripture.  Others 
read  in  a  hurried  and  confused  way.  Some  sadly  mouth 
all  they  read.  Others  read  with  great  carelessness.  The 
effect  of  such  reading  is  pain  to  pious  people,  and  contempt 
in  the  ungodly.  Good  reading  makes  an  impression  cor- 
responding to  the  matter  read.  No  reading  is  good  which 
does  not  give  the  sense.  And  one  can  hardly  give  the 
sense,  if  he  does  not  know  what  it  is.  Our  accomplished 
countryman,  Dr.  John  S.  Hart,  has  said :  "  Eo  writings,  if 
well  read,  are  so  impressive,  none  are  so  capable  of  high 
elocutionary  effect,  as  the  Holy  Scriptures.  Yet  of  all 
books  that  are  publicly  read  for  the  edification  of  the  peo- 
ple, none  ordinarily  is  read  so  badly  as  the  Bible.  It  is 
not  merely  that  public  readers  fail  to  give  to  words  the 
fullness  of  power  and  beauty  that  is  in  them.     It  is  not 


PUBLIC   WORSHIP.  121 

merely  that  the  reading  lacks  rhetorical  elegance  and 
finish,  and  that  Holy  Writ  as  uttered  by  such  persons 
ceases  to  charm  and  captivate.  The  Scriptures  are  often 
read  as  one  would  read  a  formula  in  an  unknown  tongue, 
whose  alphabet  and  pronunciation  he  had  mastered,  but 
without  having  the  slightest  idea  of  what  the  words  meant, 
or  whether  they  had  any  meaning.  They  are  often  read 
with  an  entire  perversion  of  the  meaning. 

"  I  wish  to  say  to  all  who  are  required  to  lead  the  devo- 
tions of  others,  Give  earnest  heed  to  this  matter.  You  may 
never  learn  to  give  to  the  Scriptures  the  melting  power 
which  they  had  when  coming  from  the  lips  pf  Dr.  Mason 
or  Elizabeth  Fry.  You  may  not  have  the  natural  gifts  of 
voice  and  intellect,  or  the  opportunities  of  culture,  which 
those  eminent  persons  had.  But  there  is  a  certain  degree 
of  excellence  which  you  may  attain.  There  are  certain 
faults  of  manner  which  you  may  avoid,  if  you  desire  ear- 
nestly and  truly  to  give  effectiveness  to  this  part  of  your 
public  duties. 

"Study  beforehand  the  passage  which  you  intend  to 
read  at  the  opening.  It  is  no  easy  matter  to  find  out  ex- 
actly what  is  meant,  and  all  that  is  meant,  by  the  written 
words  of  another.  We  are  accustomed  in  every-day  inter- 
course to  leave  a  great  deal  of  our  meaning  to  be  expressed 
and  supplemented  by  the  tone  of  the  voice  and  by  signifi- 
cant gestures  and  looks.  When  only  the  voiceless,  inani- 
mate words  are  before  us,  it  requires  for  their  full  compre- 
hension not  merely  practical  skill  in  verbal  and  grammatical 
analysis,  but  often  much  historical  knowledge,  and  a  vigor- 
ous imagination  to  bring  the  original  circumstances  fully 
and  vividly  before  the  mind.  In  the  passage  John  xx.,  16, 
for  instance,  when  Jesus  turns  and  says  '  Mary !'  it  is  evi- 
dently in  a  voice  of  familiar  tenderness  which  says  by  its 
very  tone,  'Do  you  not  know  me?'     Mary's  'Eabboni!' 


122  PASTORAL   THEOLOGY. 

is  in  like  manner  an  expression  of  surprised  joyful  recogni- 
tion. A  mere  study  of  the  words  does  not  bring  out  the 
meaning.  Imagination  must  work.  The  scene  must  stand 
clearly  out  before  the  mind's  eye.  Then  only  will  the 
voice  do  its  office  as  a  true  interpreter  of  this  most  beauti- 
ful passage.  Who  that  ever  heard  that  almost  despairing- 
wail  with  which  the  venerable  Dr.  Archibald  Alexander 
used  to  utter  the  cry, '  Eloi,  eloi,  lama  sabacthani !'  but  felt 
that  he  had  received  a  new  revelation  of  the  meaning  of 
that  mysterious  utterance  ?  It  was  not  that  Dr.  Alexander 
understood  Hebrew  better  than  thousands  of  others  have 
done.  It  was  because  he  had  meditated  on  the  subject 
until  he  had  the  whole  dreadful  scene  fully  before  him." 

In  reading,  the  first  requisite  is  to  be  distinctly  heard ; 
the  second  is,  to  give  the  right  emphasis,  so  as  to  give  the 
true  meaning ;  and  the  third  is,  to  impress  the  truth  thus 
taught  on  the  minds  of  those  who  hear.  These  remarks 
apply  with  force  to  the  reading  of  hymns  in  the  worship 
of  God.  The  manner  of  reading  them  is  sometimes  suited 
to  take  away  rather  than  to  awaken  a  devotional  feeling. 

II.  That  solemn  music  is  fitly  employed  in  public  wor- 
ship is  very  clear.  To  banish  singing  from  God's  house  is 
to  take  an  unwarrantable  liberty  with  a  divine  ordinance. 
On  this  matter  the  Scriptures  of  both  Testaments  are  de- 
cided and  explicit.  The  book  of  Psalms  consists  of  lyric 
poetry,  was  sung  in  the  Hebrew  Church,  and  has  been 
sung  during  the  whole  Christian  era.  Paul  calls  on  the 
early  Christians  to  edify  one  another  "in  psalms,  and  hymns, 
and  spiritual  songs."  There  is  a  peculiar  fitness  in  thus 
honoring  God.  Music  is  a  very  common  method  of  ex- 
pressing joyf ulness  and  benevolence.  Even  the  gentle  and 
joyous  birds  of  the  forest  express  their  delight  in  songs. 
Owls,  hawks,  and  ravens  never  sing.  They  croak  or  hoot, 
and  live  on  prey  or  carrion.     To  her  babe  the  mother  loves 


PUBLIC   WOKSHIP.  123 

to  sing  a  lullaby.  Malice  naturally  selects  harsh  notes  for 
the  expression  of  its  sentiments.  A  growl  much  more  be- 
fits a  virago  or  a  misanthropist  than  a  musical  scale.  Nor 
is  the  church  of  God  a  doleful,  though  it  is  a  solemn  place. 
With  all  its  solemnity,  the  worship  of  Jehovah  is  full  of 
sacred  joy,  which  should  be  expressed. 

On  this  point  it  would  be  easy  to  accumulate  evidence 
from  the  best  churches  of  the  past.  Chrysostom,  speak- 
ing of  singing,  says :  "  Nothing  so  lifteth  up  the  soul,  so 
looseth  it  from  the  chains  of  the  body,  and  giveth  it  a  con- 
tempt for  all  earthly  things."  Augustine  says:  "How 
freely  was  I  made  to  weep  by  these  hymns  and  spiritual 
songs,  transported  by  the  voice  of  the  congregation  sweetly 
singing ;  the  melody  of  their  voices  filled  my  ear,  and  di- 
vine truth  was  poured  into  my  heart.  Then  burned  the 
flame  of  sacred  devotion  in  my  soul,  and  gushing  tears 
flowed  from  my  eyes,  as  well  they  might." 

In  a  letter,  dated  March  6,  1560,  Bishop  Jewell  says : 
"  A  change  now  appears  among  the  people,  which  nothing 
promotes  more  than  to  sing  psalms.  Sometimes  at  Paul's 
Cross  there  will  be  six  thousand  people  singing  together." 
And  Bishop  Burnet  says  that  "  the  Psalms,  translated  into 
metre,  wrere  much  sung  by  all  who  loved  the  Keformation, 
and  it  was  a  sign  by  which  men's  affections  to  that  work 
were  measured,  whether  they  used  to  sing  them  or  not." 

Singing  should  be  so  managed  as  to  allow  the  great 
body  of  worshipers  to  unite  in  it.  Leaders  and  choirs  are 
intolerable,  when  they  so  conduct  this  part  of  religious 
service  as  to  exclude  from  it  the  great  mass  of  the  people. 
No  monopoly  of  this  branch  of  worship  is  admissible. 

Church  music  should  be  solemn  and  simple.  It  should 
be  lively,  but  not  frivolous.  It  should  not  be  highly  artis- 
tic, but  easily  learned  and  easily  followed  by  all  who  have 
good  ears  for  music. 


124  PASTOEAL   THEOLOGY. 

It  is  a  great  evil  that  new  tunes  and  new  harmonies 
should  be  constantly  thrust  upon  the  people.  The  old  are 
better,  at  least  for  this  reason — they  are  known,  and  can  be 
sung  by  the  people. 

It  is  very  important  that  a  minister  have  good  taste  and 
correct  views  on  this  whole  subject.  If  he  is  quite  defi- 
cient, some  officious  person  will  probably  introduce  a  style 
of  singing  highly  objectionable.  In  times  of  high  religious 
excitement,  as  well  as  in  times  of  great  formality,  there  is 
great  peril  on  this  point.  Let  no  man  feel  that  any  thing 
which  affects  the  dignity  of  God's  worship  and  the  edifica- 
tion of  his  people  is  of  slight  importance. 

Who  shall  control  this  business  8  The  rules  and  usages 
of  different  churches  commonly  intrust  it  to  those  who 
control  the  spiritual  interests  of  churches.  Of  course,  the 
pastor  of  each  church  is  likely  to  have  a  large  influence  in 
the  matter.  This  shows  the  vast  importance  of  his  having 
his  own  tastes  and  talents  in  music  somewhat  cultivated. 
A  low,  vulgar  taste  in  this  matter  will  do  much  harm. 
Not  only  in  times  of  religious  excitement,  but  in  times  of 
great  coldness,  a  style  of  singing,  unsuited  to  the  house  of 
God,  is  often  brought  in,  first  perhaps  by  stealth,  then  pub- 
licly. This  is  no  trifle.  Whatever  affects  the  dignity  of 
God's  worship  and  the  edification  of  his  people  can  not  be 
unimportant.  If  a  minister's  skill  in  music,  and  if  his 
voice  and  strength  would  permit,  no  more  proper  person 
could  be  selected  as  leader  than  the  pastor  himself.  In  a 
few  cases  this  has  been  done,  but  it  makes  the  services  of 
the  sanctuary  very  severe  on  the  pastor.  Because  it  en- 
dangers his  ministry,  he  ought  commonly  to  avoid  it.  An- 
other plan  is  to  select  some  one  fit  for  the  service,  and  let 
him  take  his  position  in  front  of  the  pulpit.  If  he  has  a 
good  voice,  and  can  secure  the  aid  of  a  few  good  voices 
near  him,  this  is  virtually  a  choir,  and  answers  all  the  val- 


PUBLIC  WORSHIP.  125 

imble  ends  of  a  choir.  But  more  commonly  there  is  a  se- 
lect choir,  with  a  chosen  leader,  placed  at  the  end  of  the 
church  opposite  the  pulpit,  and  in  the  gallery,  if  there  is 
one. 

Singing  in  church  is  a  very  difficult  matter  to  manage 
aright.  It  has  long  been  so.  In  the  course  of  your  read- 
ing and  observation  you  will  find  how  true  this  is.  Job 
Orton,  in  a  letter  to  a  young  curate,  says :  "  I  am  sorry  for 
the  trouble  and  vexation  you  have  had,  and  are  likely  to 
have,  with  your  eccentric  singers.  They  are  in  general 
conceited,  troublesome  fellows,  and  have  no  more  religion 
than  an  organ  or  a  fiddle.  And  I  wish  the  Doctor,  when 
he  comes  to  you,  may  be  able  to  bring  them  to  order.  But 
steadiness,  and  not  yielding  to  them,  is  the  only  way  to 
humble  them.  '  Tu  ne  cede  malis ;  sed  contra  audentior 
ito.'  I  would  propose,  in  the  mean  time,  that  you  talk 
calmly  and  seriously  to  them  separately,  and  endeavor  to 
give  them  better  notions  than  they  have  of  the  nature  and 
design  of  psalmody ;  and  particularly  urge  upon  their  con- 
sciences a  reverence  for  the  presence  of  God ;  and  how  af- 
fronting it  must  be  to  him  to  have  the  church  turned  into  a 
theatre,  and  divine  worship  into  a  farce.  I  know  nothing 
more  likely  to  shame  and  reform  them."  This  is  but  a 
specimen  of  the  complaints  that  are  even  now  made  in 
many  places  on  the  subject.  Great  prudence  and  vigilance 
are  necessary  to  avoid  serious  evils  proceeding  from  choirs. 
The  following  suggestions,  if  followed,  will  effectually  pre- 
vent the  worst  of  them  : 

1.  Let  not  the  proper  authorities  ever  give  up  the  matter 
to  others.  They  may  not  be  musical,  but  they  may  yet 
know  that  certain  things  are  unedifying.  They  are  charged 
with  maintaining  the  gravity  and  decency  of  God's  worship. 
They  can  not  divest  themselves  of  the  responsibility  under 
which  they  act. 


12  G  PASTOEAL   THEOLOGY. 

2.  If  possible,  secure  for  a  leader  a  man  of  serious  and 
earnest  piety.  This  will  of  itself  set  aside  half  the  diffi- 
culties in  the  case.  His  example  and  influence  will  do 
much  good.  The  more  pious  persons  there  are  in  the 
choir,  the  better.  Yet  it  often  happens  that  a  choir  is 
composed  in  chief  part  or  wholly  of  non-professors  at  the 
first,  and  soon  they  are  brought  to  deep  concern  about  their 
salvation.  The  essential  points  to  be  gained  are  the  gravity 
and  decency  of  divine  worship. 

3.  Often  state  that  the  great  object  of  any  arrangements 
respecting  a  leader  or  a  choir  is  to  bring  the  congregation 
as  far  as  possible  to  unite  in  this  delightful  service.  Con- 
gregational singing  is  the  point  to  be  gained.  Whatever 
hinders  success  in  this  is  wrong  and  must  be  broken  up. 
Whenever  a  few  are  allowed  in  any  way  to  monopolize  the 
singing  of  God's  house,  trouble  begins.  The  better  sort  of 
Christians  will  be  dissatisfied,  and  they  ought  to  be.  This 
monopoly  is  brought  about  sometimes  by  actual  suggestions 
to  the  people  that  they  are  not  expected  to  sing.  More 
frequently  it  is  effected  by  employing  only  new,  difficult, 
and  highly  artistic  tunes,  wholly  unknown  to  the  majority 
of  the  people,  and  often  wholly  unfit  for  public  worship. 
The  object  never  being  to  display  the  skill  of  the  choir, 
nor  to  show  what  proficiency  it  has  made,  but  only  to  wor- 
ship God  in  an  acceptable  and  edifying  manner,  tunes 
that  are  absolutely  new  to  the  majority  of  the  people 
should  not  usually  be  introduced  into  the  congregation, 
but  should  first  be  sung  in  private,  in  families,  etc.,  until 
they  can  be  brought  forward  to  advantage.  And  here  it 
may  be  said  that  very  many  tunes  are  not  necessary.  In 
the  best  days  of  the  Church  of  Scotland,  the  tunes  used  in 
public  worship  were  in  number  less  than  thirty.  In  some 
churches  in  our  country,  where  this  part  of  worship  is  con- 
ducted in  a  very  edifying  and  delightful  manner,  the  num- 


PUBLIC    WOESHIP.  127 

ber  of  tunes  used  for  all  metres  does  not  exceed  fifty  or 
sixty.  As  to  very  difficult  and  highly  artistic  pieces  of 
music,  they  are  wholly  unsuited  to  the  house  of  God.  It 
is  not  wise  to  proscribe  every  tune  that  has  in  it  a  solo  or 
a  fugue;  but  it  is  right  that  they  should  be  introduced 
sparingly. 

To  induce  a  congregation  to  sing,  the  pastor  should  ex- 
plain the  obligation  resting  on  the  people  to  meet  for  the 
purpose  of  practicing.  Whenever  it  can  be  done,  singing 
in  family  worship  should  be  encouraged.  Great  attention 
should  be  paid  to  the  children  and  young  people  in  this 
matter.  Good  teachers  of  music  should  be  sought  out  and 
commended  to  the  public  patronage.  The  whole  matter 
should  be  treated  not  as  an  attempt  merely  to  promote  the 
accomplishments  of  the  people,  but  their  salvation,  and  the 
glory  of  their  God  and  Saviour.  A  good  man  can  in  no 
way  more  surely  honor  God.  "Whoso  offereth  praise, 
glorifieth  thee."  Archbishop  Seeker  says:  "All  persons 
who  are  by  nature  qualified,  ought  to  learn,  and  constantly 
join  to  glorify  him  that  made  them,  in  psalms  and  spiritual 
songs.  This  was  the  practice  of  the  early  Christians ;  it 
was  restored  very  justly  at  the  Eeformation,  and  hath  de- 
clined of  late,  within  most  of  our  memories,  very  unhappily. 
For  the  improvements  made  by  a  few  in  Church  music, 
were  they  real  improvements,  will  seldom  equal  the  har- 
mony of  a  general  chorus,  in  which  any  lesser  dissonances 
are  quite  lost ;  and  it  is  something  inexpressibly  elevating 
to  hear  'the  voice  of  a  great  multitude,  as  the  voice  of 
many  waters,  and  as  the  voice  of  mighty  thunders,'  to 
speak  in  the  words  of  Scripture,  l  making  a  joyful  noise  to 
the  God  of  their  salvation,  and  singing  his  praises  with 
understanding.' " 

It  would  greatly  conduce  to  harmony  in  singing  if  the 
same  hymn  or  psalm  were  sung  to  the  same  tune  for  a  few 


128  PASTOKAL   TIIEOLOGY. 

successive  weeks,  until  the  ears  of  the  people  became  famil- 
iar with  the  air  and  the  words  also.  But  this  should  not 
be  carried  to  an  extreme.  One  of  the  old  divines  in  En- 
gland gave  out  the  100th  Psalm  every  Sabbath  morning, 
and  some  of  our  own  ministers  have  used  a  favorite  hymn 
at  every  public  service.  This  is  going  further  than  is 
advisable.  But  it  is  well  to  familiarize  the  people  with  a 
few  at  first,  and  with  more  afterward. 

Our  country  has  lately  sustained  a  great  loss  in  the  death 
of  Dr.  Lowell  Mason,  whose  taste,  piety,  and  judgment  ex- 
erted a  wide  and  happy  influence  in  Church  music.  In  a 
private  letter  to  the  author,  he  said :  "  I  suppose  the  very 
first  thing  called  for  in  the  exercise  of  singing  in  public 
worship  is  the  united  effort  of  all  the  people.  A  choir 
service  may  be  well  in  its  place — is  to  be  desired — but  first, 
and  as  the  basis  of  the  whole,  comes  the  song  of  all  the 
people.  In  urging  this  point,  I  make  no  allowance  for  a 
supposed  wrant  of  talent,  and  of  course  none  for  a  want  of 
musical  knowledge.  I  hold  that  all  have  the  faculty — that 
all  may  who  will  unite  in  this  service.  It  is  not  necessary 
for  any  one  to  wait  until  he  knows  the  notes — this  is  no 
more  necessary  than  it  is  for  one  to  wait  for  true  piety 
until  he  knows  letters.  Let  a  man  begin  at  once  in  either 
case,  and  ordinarily  knowledge  will  soon  follow.  The  peo- 
ple have  now  to  a  great  extent  lost  the  habit ;  and  at  the 
same  time  the  habit  has  been  formed  of  listening  to  the 
singing  of  others.  To  break  up  wrong  habits  and  to  estab- 
lish right  ones  is  what  we  need.  One  of  the  essentials  to 
congregational  singing  is  that  simple,  easy  tunes  be  used. 
I  do  not  hesitate  to  give  it  as  my  opinion  that  there  are  but 
very  few  tunes  simple  enough  for  common  use.  Tunes  too 
difficult  for  congregations  have  been  introduced  and  sung 
by  choirs,  so  that  they  are  somewhat  known,  and  therefore 
the  people  try  them ;  but  yet  they  are  too  difficult,  and  a 


PUBLIC   WOESIIIP.  129 

good  effect  can  not  be  produced  by  them.  A  perfect  sim- 
plicity must  pervade  the  whole  if  we  would  have  it  suc- 
cessful." 

If  this  branch  of  worship  is  so  conducted  as  to  be  edify- 
ing, decent,  and  orderly  (1  Cor.  xiv.,  26,  40),  we  are  not 
restricted  by  any  other  divine  regulations.  In  the  preface 
to  Ainsworth's  Psalms,  the  author  says :  "  Tunes  for  the 
Psalmes,  I  find  none  set  of  God ;  so  that  each  people  is 
to  use  the  most  grave,  decent,  and  comfortable  manner  of 
singing  that  they  know."  Let  not  men,  under  any  pretext, 
take  away  the  comfortable  liberty  Christ  has  given  his 
people  on  this  or  any  other  subject. 

That  congregational  singing  is  not  only  practicable  but 
effective  is  proved  at  Dr.  Hall's  church  in  New  York,  and 
at  Mr.  Spurgeon's  church  in  London.  In  his  Musical  Let- 
ters, Mr.  Mason  says :  "  Go  with  me  to  the  Nicolai  Church 
in  Leipsic,  and  look  down  from  the  upper  gallery  upon  a 
congregation  of  fifteen  hundred  or  two  thousand  persons ; 
see  them  with  hymn-books  open,  apparently  unconscious  of 
those  around ;  listen  to  their  rough  and  uncultivated  voices, 
in  time  and  tune,  or  out  of  time  and  tune,  joining  with  the 
loud  pealings  of  the  deep  diapasons,  rolling  through  the 
arches  of  the  great  building,  and  filling  the  whole  with  a 
mighty  chorus  of  sound ;  mark  the  movings  of  your  own 
spirit,  and  you  will  not  need  an  answer  to  the  question 
from  another." 

One  great  means  of  encouraging  and  improving  singing 
in  public  worship  is  singing  in  family  devotions.  When 
Baxter  was  pastor  at  Kidderminster,  there  was  not  a  single 
house  in  one  of  the  longest  streets  where  the  voice  of  praise 
was  not  daily  heard.  The  Scottish  Free  Church  Record 
says :  "  Scotland  could  once  boast  the  day  when  the  voice 
of  praise  ascended  from  almost  every  hearth.  How  seldom 
that  sound  is  now  heard  by  the  passer-by,  which,  some  one 

F2 


130  PASTOKAL   THEOLOGY. 

has  remarked,  was  like  the  scarlet  thread  hung  out  on  the 
walls  of  Jericho  to  bear  witness  that  God  was  acknowl- 
edged in  that  house.  Philip  Henry  says:  ' Those  do  well 
that  pray  morning  and  evening  in  their  families ;  those  do 
better  who  pray  and  read  the  Scriptures ;  but  those  do  best 
of  all  who  pray,  and  read,  and  sing  psalms.'  Nothing  tends 
more  to  enliven  family  worship,  and  render  it  interesting, 
than  singing;  and  the  influence  of  the  music  may  long 
endure  when  youthful  associations  are  recalled  in  after 
years.  By  the  introduction  of  this  practice  among  his 
children  and  domestics,  the  head  of  a  house  has  peculiar 
opportunities  of  aiding  in  the  revival  of  sacred  music;  it 
is  productive  of  many  advantages  both  to  the  members  of 
the  family  and  to  the  Church  at  large,  and  an  interest  in 
psalmody  is  excited  which  would  extend  to  public  occa- 
sions." 

Oh,  that  in  every  house  was  daily  heard  a  tuneful  song 
of  praise ! 

"Perhaps  Dundee's  wild  warbling  measures  rise, 
Or  plaintive  Martyrs,  worthy  of  the  name." 

III.  Praying  is  a  very  important  part  of  public  worship. 
It  embraces  adoration,  thanksgiving,  confession,  supplica- 
tion, intercession,  and  filling  our  mouths  with  arguments 
before  God  in  behalf  of  our  requests.  The  siibject  of 
prayer  is  mentioned  in  God's  Word  more  than  five  hun- 
dred times.  Prayer  is  practiced  under  every  form  of  re- 
ligion known  in  the  wTorld.  It  seems  to  be  taught  by 
natural  religion. 

What  we  have  now  to  consider  is  the  most  edifying 
manner  of  conducting  public  prayer. 

It  is  true  that  when  the  heart  is  right  the  efficacy  of 
prayer  does  not  depend  on  the  words  employed  in  offering 
it ;  and  yet,  for  the  sake  of  the  plain  part  of  the  assembly, 


PUBLIC   WOKSIIIP.  131 

the  words  used  should  commonly  be  simple  and  easily  un- 
derstood. A  scriptural  phraseology  is  usually  the  best. 
It  is  very  desirable  also  that  there  should  be  fluency  (not 
flippancy)  in  prayer.  Hesitancy  distracts  or  diverts  atten- 
tion from  the  substance  of  what  is  offered.  Nor  should 
prayers  be  tedious.  The  Bible  fixes  no  rule.  Some  pub- 
lic prayers  are  not  too  long  at  fifteen  or  twenty  minutes. 
Yet  the  longest  prayer  recorded  in  the  Bible  can  be  sol- 
emnly and  deliberately  repeated  in  eight  or  nine  minutes. 
It  covers  fifty-one  verses  of  Scripture,  and  is  found  in  the 
eighth  chapter  of  1  Kings.  The  Scriptures  forbid  vain 
repetitions,  though  they  do  not  forbid  all  repetitions.  The 
Pharisee's  prayer  was  much  longer  than  that  of  the  pub- 
lican. In  secret,  all  but  mere  formalists  commonly  quit 
when  they  have  said  what  was  in  their  heart.  There  is 
seldom  an  inclination  to  make  secret  prayers  too  long. 
But  the  Pharisees  used  to  offer  their  personal  devotions  in 
public,  and  pray  by  the  hour.  They  were  led  on  by  the 
love  of  human  applause.     They  had  their  reward. 

Some  prayers,  not  very  long,  are  tedious,  because  there 
is  little  or  no  variety  in  them,  or  because  they  often  create 
the  impression  that  they  are  drawing  to  a  close ;  but  he 
who  is  offering  them  has  some  new  view,  and  branches  out, 
as  it  were,  in  all  directions. 

We  sin,  when  we  make  light  of  those  who  are  much  ex- 
ercised in  prayer  (1  Sam.  i.,  14) ;  when  we  lose  our  interest 
in  prayers  because  they  are  not  eloquent ;  when  our  pray- 
ers are  hasty,  rash,  lacking  thoughtf ulness  and  abounding 
in  words.     Ecc.  v.,  1-3 ;  x.,  14. 

It  is  freely  admitted  that  no  rules  can  impart  to  us  the 
spirit  of  prayer,  or  that  no  outward  propriety  can  com- 
pensate for  the  want  of  a  spirit  of  devotion.  And  yet 
good  rules  and  hints  may  enable  us  to  escape  some  serious 
errors. 


132  PASTOEAL   THEOLOGY. 

Avoid  all  cant  phrases.     They  pall  upon  the  -ear. 

Never  use  the  name  of  God,  as  an  expletive,  to  fill  up  a 
sentence.     It  borders  on  profanity. 

While  a  noisy  and  boisterous  manner  is  unfriendly  to 
serious  worship,  yet  he  who  would  so  lead  the  devotions  of 
others  as  to  secure  joint  worship  must  speak  audibly  and 
distinctly. 

In  a  large  assembly  and  on  ordinary  occasions,  prayer 
should  be  copious  and  comprehensive.  It  should  embrace 
all  those  topics  on  which  the  necessities  of  the  people 
would  lead  them  to  cry  unto  God. 

It  is  very  desirable  that  sameness  in  public  prayer  should 
be  avoided.  In  some  places  the  people  complain  that  they 
find  no  variety  in  the  modes  of  expression,  and  that  the 
public  prayers  might  as  well  be  printed,  for  they  are  the 
same  the  year  round.  It  is  very  different  in  Scripture. 
There  we  find  a  delightful  variety.  Two  eminent  minis- 
ters of  the  nineteenth  century  are  said  always  to  have 
begun  their  public  prayers  thus :  "  O  Lord,  our  heavenly 
Father."  Another  is  said  to  have  uniformly  begun  his 
public  prayers  with  the  word  "We."  Another  uniformly 
closed  his  prayers  with  the  last  verse  of  Psalm  xix,  in  the 
plural  form.  Another  was  said  to  use  no  other  name  of 
the  Most  High  but  God ;  and  another,  Our  Father. 

One  part  of  public  worship  is  doxology.  Some  minis- 
ters never  use  any  but  a  metrical  doxology.  Yet  the 
Scripture  has  many  doxologies,  even  in  the  New  Testament. 
See  Eom.xvi.,  25-27;  Eph.  i.,  3-6;  iii.,  20,21;  1  Tim.i., 
17;  1  Pet.  v.,  11;  2  Pet.  iii.,  18 ;  Jude24,25;  Eev.i.,5,  6; 
iv.,11;  v.,  12, 13;  vii.,  12. 

It  is  very  desirable  that  in  public  prayer  those  who  lead 
the  devotions  of  others  should  use  words  in  their  pure  clas- 
sical meaning.  Among  verbs,  how  often  are  "  solemnize" 
and  "realize"  used  in  a  slang  sense.     How  many  prayers 


PUBLIC   WOKSIIIP.  133 

are  sadly  deficient  in  unction  by  the  constant  recurrence 
of  the  word  maij  at  the  beginning  of  each  petition.  Our 
English  Bible  is  our  purest  classic ;  and  not  one  of  its  pe- 
titions or  benedictions  begins  with  may. 

It  is  also  in  bad  taste  to  begin  to  quote  a  passage  of 
Scripture  in  prayer,  and  then  to  terminate  the  sentence  in 
some  conceit  or  expression  of  our  own. 

To  pray  that  we  may  make  a  Sabbath-day's  journey  to- 
ward the  kingdom  of  heaven,  is  to  pray  that  we  may  make 
very  little  progress  heavenward;  and  this  is  just  the  op- 
posite of  what  is  meant  by  those  who  heedlessly  use  the 
petition.  Dr. Watts  says:  "If  we  indulge  in  the  use  of 
dark  sentences  in  our  speaking  to  God,  we  might  as  well 
pray  in  an  unknown  tongue,  which  was  so  much  disap- 
proved by  the  apostle.  1  Cor.  xiv.,  9.  Let  not  the  pomp 
and  sound  of  any  hard  Hebrew  names  or  obscure  phrase 
in  Scripture  allure  us  to  be  fond  of  them  in  social  prayer, 
even  though  we  ourselves  should  know  the  meaning  of 
them,  lest  we  confound  the  thoughts  of  our  fellow- wor- 
shipers." 

In  prayer,  the  following  things  are  an  offense  against 
good  sense  and  good  taste : 

One  is  a  form  of  speech  that  looks  as  if  we  were  at- 
tempting to  give  information  to  the  Almighty,  and  so  to 
spend  much  time  as  if  we  were  addressing  an  ignorant  be- 
ing. Some  seem  to  feel  the  impropriety  of  such  speech, 
and  to  save  themselves  they  say,  "  Thou  knowest."  But 
this  is  generally  felt  to  be  awkward. 

Having  preached  a  sermon,  some  ministers  preach  it 
over  again  in  the  prayer  that  follows ;  and  indeed  some 
prayers  are  more  addressed  to  the  people  than  to  God. 
This  ought  not  to  be.  Dr.  Watts  says :  "  Some  persons, 
who  affect  long  prayers,  are  greatly  faulty  in  this  respect ; 
they  are  speaking  to  the  people  and  teaching  them  the 


134  PASTORAL   THEOLOGY. 

doctrines  of  religion,  and  the  mind  and  will  of  God,  rather 
than  speaking  to  God  the  desires  of  their  own  mind. 
They  wander  away  from  God  to  speak  to  men.  But  this 
is  quite  contrary  to  the  nature  of  prayer." 

Is  it,  then,  best  to  study  our  prayers,  and  even  at  times  to 
write  them?  The  answer  to  this  question  may  easily  be 
abused.  Perhaps  all  serious  persons  will  agree  that  the 
mind  of  him  who  leads  the  devotions  of  others  should 
have  a  deep  and  awful  sense  of  the  presence  of  God,  and 
of  the  glory  and  importance  of  the  business  in  hand. 
Surely,  then,  he  ought  not  to  be  hasty  to  utter  any  thing 
before  God.  His  words  should  be  few  and  well  ordered. 
This  requires  thought  and  care.  And  as  some  men  know 
not  how  loose  and  disconnected  their  thoughts  are  till  they 
see  them  in  writing  or  in  print,  so  the  rambling  character 
of  many  an  address  to  the  Almighty  would  be  cured  if  it 
had  been  written  with  any  care.  Dr.  Chalmers  wrote 
many  of  his  prayers  even  for  his  class-room. 


CHAPTER  XIII. 

PUBLIC   WOESIIIP — WHO   SHALL   ATTEND? 

Some  forms  of  false  religion  may  well  be  propagated  by 
old  wives  around  tne  hearth  alone.  But  a  religion  which 
proves  its  divine  origin  by  the  sublimity  and  wide  range  of 
its  views,  by  its  just  power  over  man's  social  character,  and 
by  a  worship  at  all  becoming  the  glory  and  majesty  of 
God,  must  require  public  assemblies  also.  A  discourse 
well  prepared  can  ordinarily  be  delivered  to  many  hun- 
dreds with  more  pleasure  and  profit  than  to  one  or  a  dozen. 
Many  mercies  common  to  a  community  demand  a  common 
acknowledgment.  Many  sins  chargeable  to  all  should  be 
confessed  by  all.  Common  supplications  suited  to  all  are 
manifestly  proper.  Accordingly,  under  every  dispensation, 
God  has  enjoined  acts  of  united  public  worship.  Nor  is 
any  ordinance  of  God  more  kind,  or  better  suited  to  our 
real  wants.  If  the  Gospel  was  silent  on  such  a  subject,  the 
truly  pious  and  intelligent  Christian  would  find  his  heart  in- 
clining him  to  the  assemblies  of  the  saints.  If  there  was  no 
command  on  the  subject,  the  devout  would  wish  there  had 
been,  for  public  worship  greatly  enlivens  them,  and  cheers 
them  in  their  pilgrimage.  This  is  a  matter  of  very  great 
importance. 

I.  Who  ought  to  attend. the  house  of  God?  None  will 
deny  that  many  passages  of  the  Word  of  God  oblige  Chris- 
tians to  assemble  together.  They  are  frequently  and  spe- 
cially addressed.  This  is  clear.  But  a  Christian  is  one  who 
is  savingly  enlightened.  If  he  should  go  to  the  house  of 
God,  why  should  not  the  man  who  has  his  understanding 


136  PASTOKAL  THEOLOGY. 

darkened,  and  who  lives  in  ignorance  of  God,  and  destitute 
of  all  saving  light?  The  Christian  is  a  pardoned  man. 
Should  not  the  sinner,  who  is  a  condemned  man,  go  and 
seek  pardon  ?  The  Christian  is  already  on  his  march  to 
glory.  The  sinner  is  in  the  road  to  hell.  If  the  house  of 
God  has  any  aptness  to  fit  men  for  heaven,  the  sinner,  even 
more  than  the  saint,  needs  that  influence  on  his  heart  and 
life.  In  short,  almost  every  thing  urging  the  child  of  God 
to  visit  the  house  of  God,  still  more  clearly  urges  the  man 
of  the  world  to  be  there.  The  saint  and  sinner  then  should 
both  come. 

The  rich  and  the  poor  should  both  come :  the  rich  that 
he  may  humble  himself  before  God,  and  not  forget  the 
wants  and  miseries  of  his  soul ;  the  poor  that  he  may  for- 
get the  toils  and  miseries  of  life,  and  learn  to  hope  for  a 
better  country  and  portion  than  he  has  upon  earth.  As 
the  doctrines  and  worship  of  the  Gospel  greatly  abase 
pride,  and  give  salutary  warning  to  all  who  are  ever 
tempted  to  be  haughty,  so  they  also  lift  up  those  who  are 
bowed  down,  and  give  the  best  alleviation  to  the  multi- 
plied sorrows  of  the  poor.  If  any  esteems  himself  neither 
rich  nor  poor,  he  should  surely  set  an  example  of  gratitude 
and  piety  to  all  around  him  for  so  distinguished  a  favor. 
He  is  in  worldly  affairs  more  highly  blessed  than  either 
the  very  rich  or  the  abject  poor,  and  should  at  all  times 
show  how  tender  is  his  heart,  and  how  grateful  is  his  esti- 
mate of  God's  loving  kindness. 

The  learned  and  the  unlearned  should  alike  visit  the 
house  of  God.  In  most  Protestant  churches,  the  services 
are  so  arranged  as  well  to  suit  the  ignorant.  A  discourse, 
the  object  of  which  is  to  expound  and  enforce  the  will  of 
God  on  some  great  truth,  is  commonly  delivered,  and  so 
the  unlearned  may  gain  light  and  instruction.  Any  mode 
of  worship  or  teaching  which  excludes  the  unlearned  from 


public  woEsnip.  137 

its  benefits  can  not  be  according  to  the  mind  of  God. 
They  should  be  there.  So  ought  the  learned,  even  if  they 
know  more  than  their  teacher.  For,  first,  they  owe  much 
in  the  way  of  example  to  the  rest  of  the  community. 
Secondly,  though  the  preacher  may  say  nothing  which  they 
had  not  heard  before,  yet  it  is  eminently  useful  to  be  re- 
minded of  truths  quite  familiar  to  us.  Indeed,  this  is,  in 
Christian  countries,  one  of  the  greatest  advantages  of  pub- 
lic worship  and  instruction.  Thirdly,  a  man  must  have  a 
very  remarkable  amount  of  knowledge,  or  a  very  stupid 
preacher,  who  does  not  often  find  suggested  to  his  mind 
trains  of  profitable  thought,  which  he  never  would  have 
had  except  in  the  house  of  God.  Lastly,  however  vast 
any  one's  learning,  he  is  in  comparison  with  God  a  poor 
creature,  and  in  the  sight  of  God  a  poor  sinner,  and  it  is 
right  that  he  should  humble  himself  in  the  dust  both  pub- 
licly and  privately  before  his  Maker. 

In  our  day  and  country  there  is  much  practical  necessi- 
ty for  right  views  of  another  matter :  It  is  whether  foreign- 
ers who  know  little  or  nothing  of  our  language  should  be 
encouraged  and  persuaded  to  attend  our  churches?  In 
reply,  it  may  be  stated,  first,  that,  so  far  as  we  can,  we  should 
supply  them  with  preaching  and  worship  in  their  own  lan- 
guage until  they  can  understand  ours.  Yet  very  little  can 
be  done  in  this  way.  We  have  but  few  men  who  can 
preach  and  pray  to  edification  except  in  one  language. 
Therefore,  secondly,  all  persons  expecting  to  make  this 
country  their  permanent  home  should  be  encouraged  to 
learn,  and  to  cause  their  children  to  ]earn  our  language. 
The  effort  to  maintain  a  general  knowledge  of  any  other 
than  the  English  language  in  this  land  is  preposterous.  It 
can  not  be  done.  The  sooner  every  man  learns  the  En- 
glish language,  the  better  for  him  and  for  his  children.  If 
I  should  remove  with  a  view  to  a  permanent  residence  in 


138  PASTOKAL   THEOLOGY. 

Bremen  or  Berlin,  I  should  instantly  commence  to  learn, 
and  have  all  my  family  taught  the  German  language. 
Thirdly,  in  no  way  can  people  learn  a  language  more 
rapidly  than  by  hearing  it  used  by  good  speakers,  conduct- 
ing the  services  in  a  religious  assembly.  Some  foreigners 
have  declared  themselves  more  indebted  to  a  minister  of 
the  Gospel,  who  spoke  distinctly  and  deliberately,  than  to 
any  other  means  used  for  acquiring  our  language.  As  the 
English  Bible  is  the  best  standard  of  the  English  language, 
so  the  proper  use  of  our  language  in  the  house  of  God  af- 
fords the  best  facilities  for  learning  it.  It  is  also  true  that 
there  are  some  great  advantages  in  hearing  religious  truth 
published  in  idioms,  and  even  in  languages,  with  which  we 
have  not  been  perfectly  familiar  all  our  days.  Thus  many 
scholars  prefer  reading  theology  in  Latin  rather  than  in 
their  vernacular  tongue.  They  say  that  their  attention  is 
kept  more  closely  to  the  subject,  and  that  they  remember 
it  better.  The  conclusion  then  is,  go  to  the  house  of  God, 
where  truth  is  preached,  even  if  you  understand  but  little 
at  first.  You  may  soon  learn  something.  By  diligence, 
you  will  in  time  learn  much. 

The  question  is  sometimes  asked  whether  deaf  mutes 
should  be  encouraged  to  go  to  the  house  of  God.  Where 
there  is  no  service  specially  designed  for  them  in  the  sign 
language,  they  should  go  wTith  others  to  the  ordinary 
church.  They  can  hear  nothing,  it  is  true.  But,  when 
educated,  they  can  read  the  hymns  sung  and  the  chapters 
of  the  Bible  read.  Many  of  them  by  -long  use  can  tell 
from  the  motions  of  the  preacher's  lips  many  things  said. 
Their  attendance  in  church  naturally  leads  to  many  in- 
quiries at  home.  I  am  confirmed  in  these  views  by  a  few 
cases  of  piety  known  to  me  among  this  class  of  unfortu- 
nates. They  felt  it  a  great  privilege  to  be  at  church  with 
others.     It  was  God's  house.     They  loved  it  for  that  rea- 


PUBLIC   WORSHIP.  139 

son.  These  remarks  apply  with  great  force  to  the  case  of 
those  aged  persons  who  have  become  too  deaf  to  hear  much, 
if  any  thing,  that  is  said.  All  persons  who  are  somewhat 
deaf,  but  yet  can  hear  something,  should  have  seats  near 
the  pulpit. 

Children  also  should  early  be  brought  to  church.  As 
this  is  a  very  important  subject,  listen  to  some  of  the  many 
reasons  that  might  be  given  : 

1.  Many  a  congregation  that  looks  thin  would  become 
large  in  appearance  if  all  the  children  belonging  to  it  were 
present.  It  is  very  important  to  have  full  houses,  when  we 
open  our  churches  at  all.  It  adds  much  to  the  liveliness 
of  the  scene. 

2.  It  always  animates  a  pious  minister  to  see  many  chil- 
dren around  him  when  he  speaks  of  divine  things.  No 
good  man  can  fail  to  be  impressed  by  it.  It  suggests 
many  useful  thoughts  to  lively  preachers. 

3.  It  is  customary  with  all  heathen  people  to  carry  their 
children  very  early  to  their  temples,  that  they  may  learn 
the  first  lessons  of  their  religion ;  and  shall  not  we  equal 
them  in  zeal?  Shall  not  we  labor  as  assiduously  to  im- 
press truth  on  the  minds  of  our  children  as  they  do  to 
teach  theirs  error  % 

5.  Instead  of  its  being  irksome  to  a  well-trained  child  to 
go  to  church,  it  is  really  a  relief.  It  thus  escapes  long  con- 
finement at  home.  It  is  good  for  its  health,  temper,  and 
character  to  go  to  church. 

5.  It  gratifies  children's  natural  love  of  society  to  visit 
the  church.  Here  is  a  great  society  met,  and  all  engaged 
in  the  same  exercises.  Before  and  after  the  religious  ex- 
ercises, they  often  exchange  a  look  or  a  word  of  kindness 
with  some  relative  or  neighbor's  child.  This  is  both  law- 
ful and  pleasing. 

6.  Singing  is  even  more  pleasing  to  children  than  to 


140  PASTOEAL   TIIEOLOGY. 

adults.  As  it  was  benevolent  in  God  to  permit  us  to  wor- 
ship him  in  song,  so  it  is  benevolent  in  us  to  let  our  chil- 
dren unite  in  these  songs,  both  in  hearing  them,  and  in  sing- 
ing them  also. 

7.  Nor  is  this  all.  What  is  sung  in  church  is  commonly 
in  poetry.  Much  of  it  is  the  best  poetry  in  our  language. 
By  being  both  read  from  the  pulpit  and  sung  by  the  congre- 
gation, a  portion  of  it  is  apt  to  be  impressed  on  the  memory, 
especially  as  the  same  psalms  and  hymns  are  often  repeat- 
ed. But  should  not  a  stanza  or  a  couplet  be  remembered, 
yet  the  use  of  it  improves  and  gratifies  the  taste,  and  often 
deeply  impresses  the  heart.  The  love  of  poetry  is  lawful. 
God  consulted  our  natures  in  giving  us  much  poetry  in  the 
Bible.  We  may  therefore  safely  encourage  this  taste  in 
sacred  lyrics. 

8.  There  is  much  that  is  lovely  in  the  orderly  public 
worship  of  God's  house.  " How  amiable  are  thy  taber- 
nacles, 0  Lord  of  hostsP  A  Christian  assembly  brings 
old  and  young,  rich  and  poor,  neighbors  and  strangers, 
friends  and  often  enemies  together.  It  is  one  of  the  most 
dignified  and  lovely  sights  on  earth.  A  child  can  see,  at 
least  it  can  feel,  the  loveliness  of  the  scene  to  some  extent. 
Why  not  gratify  it  % 

9.  Besides,  who  can  tell  how  much  is  learned  even  by 
small  children  at  the  house  of  God  ?  In  some  cases,  all 
that  children  know  of  divine  things  they  learn  there.  I 
have  often  seen  the  parent  listless  under  preaching,  and 
the  little  child  in  the  same  pew  all  eagerness  and  attention. 
I  remember  parts  of  sermons  which  I  heard  when  I  was 
barely  able  to  walk  a  mile  or  two  to  church.  The  modern 
revival  of  popular  lectures  is  another  testimony  of  the  wis- 
dom of  the  institution  of  preaching  as  a  means  both  of  in- 
structing and  impressing  all  classes  of  people,  and  especially 
the  young. 


PUBLIC   WOKSIIIF.  141 

As  to  religious  instruction,  there  is  no  substitute  for  the 
pulpit.  The  fireside  and  the  Sabbath-school  may  be,  and 
are,  great  auxiliaries;  but  without  the  pulpit  they  have 
little  power  compared  with  what  they  have  with  it. 

10.  Children  have  fears  and  sorrows,  as  great  to  them  as 
those  of  adults  are  to  them.  These  should  be  explained, 
and  proper  antidotes  presented.  Where  is  a  child  so  likely 
to  learn  as  in  the  house  of  God  the  proper  answer  to  these 
questions :  "  Why  must  I  die  f9  "  Can  I  be  saved,  and,  if 
so,  how  V '  "  Who  am  I F  "  What  am  I  F  "  Where  am 
I  going  F    "  What  is  my  destiny  F    "  What  is  my  duty  F 

11.  The  house  of  God  is  one  of  the  best  types  of  heaven 
and  of  its  worship.  Here,  as  in  heaven,  God  and  redemp- 
tion are  often  spoken  of  in  becoming  terms.  Here  acts  of 
humility  and  reverence  are  constantly  performed.  Here 
are  indulged  no  displays  of  evil  passions.  Here  at  least 
seem  to  be  love  to  God  and  good-will  to  men.  How  im- 
portant early  to  fill  the  minds  of  our  little  ones  with  such 
ideas,  and  let  them  know  that  this,  above  all  others  on 
earth,  is  a  scene  like  heaven. 

12.  Why  should  we  not  also  hope  and  pray  that  our  little 
ones  here  in  the  house  of  God  may  be  converted  1  There 
have  been  many  pious  children.  The  blessed  Eedeemer 
loves  to  win  the  hearts  of  the  young.  He  says  :  "  I  love 
them  that  love  me,  and  those  that  seek  me  early  shall  find 
me."  He  says :  "  He  that  hath  ears  to  hear,  let  him  hear," 
whatever  be  his  age.  He  says  to  all :  "  Hear,  and  your 
soul  shall  live." 

13.  Those  who  are  opposed  to  children's  going  to  the 
house  of  God  and  joining  in  its  worship  are  like  the  worst 
men  we  read  of  in  the  Bible,  and  not  like  the  blessed  Sav- 
iour. In  Matt,  xxi.,  15, 16,  are  these  words :  "And  when 
the  chief  priests  and  scribes  saw  the  wonderful  things  that 
he  did,  and  the  children  crying  in  the  Temple,  and  saying, 


142  PASTORAL   THEOLOGY. 

Hosaima  to  the  Son  of  David,  they  were  sore  displeased, 
and  said  nnto  him,  Hearest  thou  what  these  say  ?  And 
Jesus  saith  unto  them,  Yea ;  have  ye  never  read,  Out  of 
the  mouth  of  babes  and  sucklings  thou  hast  perfected 
praise  V 

As  to  the  age  at  which  children  should  first  be  regularly 
carried  to  church,  something  of  course  depends  upon  their 
health,  their  temper,  and  their  habits ;  but  they  should  be 
brought  so  soon  as  they  can  without  cruelty  be  taught  to 
be  quiet.  These  remarks  are  seasonable,  and  something 
like  them  might  well  be  spoken  in  every  congregation. 
Let  all  ministers  respectfully  and  affectionately  ask  that 
their  little  friends,  the  dear  little  children,  may  be  allowed 
to^join  as  often  as  possible  in  public  worship.  They  are 
the  hope  of  the  Church  and  of  the  country. 

II.  Having  shown  who  ought  to  attend  our  Christian 
assemblies,  a  second  point  is  to  inquire  when  and  how 
often  such  assemblies  should  be  held. 

In  this  matter  we  are  happily  furnished  with  clear  in- 
structions on  at  least  one  point.  Those  who  have  any  rev- 
erence for  the  Bible  admit  that  all  persons,  so  far  as  they 
can,  should  visit  the  house  of  God  every  Sabbath  morning. 
This  is  so  generally  conceded  that  very  few  have  any  doubt 
on  the  subject.  A  man  must  first  avow  himself  an  infidel 
before  he  can  consistently  hesitate  to  admit  this.  Protest- 
ants and  Papists,  Orthodox  and  Heretics,  in  all  this  land, 
hold  as  much  as  this.  Even  in  Neologizing  churches  in 
Europe  thus  much  is  taught.  It  will  not,  therefore,  be 
necessary  to  argue  the  point.  Yet  many  concede  a  prin- 
ciple who  seldom  observe  it,  and  many  others  pay  only 
such  attention  to  it  as  comports  with  their  convenience. 
How  few  regard  themselves  as  much  bound  to  be  in  their 
pews  as  they  think  the  preacher  bound  to  be  in  the  pulpit. 
Many  a  pastor  would  be  dismissed  for  failing  six  times  a 


PUBLIC   WORSHIP.  143 

year  to  be  in  his  place,  if  he  could  assign  no  better  reason  for 
absence  than  is  given  by  many  who  are  absent  twelve  times 
a  year  from  their  pews.  If  the  pastor  is  bound  to  study 
and  preach,  the  people  are  bound  to  come  and  hear.  Slight 
causes  should  not  hinder  us  from  going  to  the  sanctuary 
every  Sabbath  morning.     Do  not  all  agree  to  that  ? 

Now  let  it  be  asked,  what  valid  reason  can  be  given  for 
observing  in  a  religious  manner  the  first  part  of  the  Sab- 
bath-day, which  does  not  bind  us  equally  to  observe  in  the 
same  way  the  last  half  of  it  ?  To  suit  the  practice  of  some, 
the  fourth  commandment  should  be  so  altered  as  to  read : 
Eemember  the  Sabbath-day  to  keep  half  of  it  holy.  Did 
God  sanctify  and  bless  the  Sabbath-day  ?  lie  sanctified 
and  blessed  the  whole  of.it.  Religiously  to  observe  a 
part,  and  slight  the  rest,  would  show  a  mind  and  heart 
strangely  contradictory.  Indeed,  it  can  not  possibly  be 
done.  Those  who  seem  to  do  it  only  show  that  they  have 
too  much  conscience  to  live  wholly  as  infidels,  but  too  little 
to  live  as  true  Christians. 

In  reply  to  the  question  whether  churches  should  ordi- 
narily be  open  three  times  a  day,  there  can  not  be  much 
doubt.  For,  first,  three  public  services,  of  the  ordinary 
length,  conducted  by  one  man  alone,  would  soon  destroy 
the  life  of  nine  men  out  of  ten.  As  it  is,  the  clergy  of 
our  cities  and  towns  are  among  the  most  short-lived  of  the 
temperate  portion  of  the  community.  /Secondly,  although 
a  few  persons  of  great  bodily  vigor  might  be  profited  by 
regularly  attending  thrice  on  the  Lord's  day,  yet  that  is  not 
true  of  the  mass  of  any  congregation.  Experience  clearly 
shows  that  most  persons  are  more  profited  by  two  than  by 
three  services.  In  a  city  or  large  town  the  hale  can  always 
find  a  third  service  in  some  sister  church,  if  they  find  it 
pleasant  to  go.  There  are  such  in  every  large  congregation. 
Let  them  profit  by  every  means  in  their  power.     Rut, 


144  PASTOEAL   THEOLOGY. 

thirdly^  a  portion  of  every  Lord's  day  should  be  given  by 
parents  and  heads  of  families  to  the  special  business  of  in- 
structing their  children  and  servants.  This  duty  must  be 
performed  hurriedly,  or  they  must  ordinarily  attend  but 
two  services  on  each  Lord's  day.  This  duty  of  regular 
family  instruction  on  the  Lord's  day  can  not  be  overesti- 
mated in  its  happy  influence.  Show  me  a  family  that 
habitually  neglects  it,  and  I  will  in  nearly  all  cases  show  you 
children  growing  up  in  irreligion,  aliens  from  the  common- 
wealth of  Israel,  and  strangers  from  God  and  salvation. 
Whether  Christian  congregations  should  assemble  morning 
and  afternoon,  or  morning  and  night,  must  be  determined 
by  reference  to  points  of  expediency  peculiar  to  each  peo- 
ple. With  some  the  evening  is  pref erred  to  the  afternoon, 
first,  because  most  other  churches  are  open  morning  and 
afternoon,  and  it  is  pleasant  to  many  to  mingle  with  their 
brethren  in  their  afternoon  worship,  and  have  them  go  in 
return  to  an  evening  service.  Secondly,  as  it  is  ordinarily 
convenient  to  some  people  to  attend  in  the  evening,  so 
there  seems  to  be  a  preference  for  that  hour.  Thirdly, 
there  has  long  been  observed  a  great  advantage  in  evening 
worship  in  the  power  it  has  over  the  mind.  Every  thing  is 
commonly  more  still,  and  people  usually  go  from  thB  house 
of  God  to  their  chambers,  and  do  not  seem  to  lose  so  soon 
any  proper  sense  of  divine  things. 

But,  besides  the  Sabbath-day,  ought  not  the  people  to  be 
called  together  at  least  once  during  the  week  ?  This  is  a 
grave  matter.  In  reply,  it  may  be  stated  that,  while  the 
sacred  Scriptures  do  not  enjoin  it  as  they  do  the  observance 
of  the  Sabbath,  yet  they  do  not  discourage  it.  Nay  more, 
they  say  many  things  to  encourage  it.  Besides,  there  is 
seldom  such  a  thing  known  in  any  town  in  the  land  as  a 
nourishing  church  without  at  least  one  weekly  lecture.  If 
all  esteemed  this  privilege  as  highly  as  they  ought,  every 


PUBLIC    WORSHIP.  145 

church  and  congregation  would  have  been  larger  and 
stronger  than  it  is.  Some,  who  are  not  communicants, 
often  set  a  very  praiseworthy  example  in  this  behalf.  It 
would  be  pleasant  to  be  able  to  say  as  much  of  all  who 
meet  on  the  Sabbath. 

III.  Much  depends  on  the  spirit  and  temper  with  which 
men  assemble  together  to  worship  God,  and  to  hear  his 
Word.  In  the  language  of  the  pious  Fletcher  of  Madely, 
exhort  men  thus : 

"1.  Endeavor  to  improve  daily  under  the  ministry  which 
Providence  blesses  you  with.  Be  careful  to  attend  to  it 
with  diligence,  faith,  and  prayer.  When  one  comes  to  offer 
,you  peace  and  pardon,  strength  and  comfort,  in  the  name 
of  God,  should  you  slight  the  glorious  message,  or  hear  it 
as  if  it  were  nothing  to  you,  and  as  if  you  heard  it  not  ? 
See,  then,  that  you  never  come  from  a  sermon  without  be- 
ing more  deeply  convinced  of  sin  and  righteousness. 

"  2.  Use  more  prayer  before  you  go  to  church.  Consider 
that  your  next  appearance  there  may  be  in  a  coffin.  En- 
treat the  Lord  to  give  you  now  so  to  hunger  and  thirst 
after  righteousness  that  you  may  be  filled. 

"  3.  When  you  are  under  the  Word,  beware  of  sitting  as 
judges  and  not  as  criminals.  Many  judge  the  manner, 
matter,  voice,  and  person  of  the  preacher.  You,  perhaps, 
judge  all  the  congregation,  when  you  should  judge  your- 
selves worthy  of  eternal  death ;  and  yet  worthy  of  eternal 
life,  through  the  worthiness  of  him  who  stood  and  was  con- 
demned at  Pilate's  bar  for  you.  The  moment  you  have 
done  crying  to  God,  as  guilty  criminals,  or  thanking  Christ, 
as  reprieved  criminals,  you  have  reason  to  think  that  this 
advice  is  leveled  at  you. 

"  4.  When  you  have  used  a  means  of  grace,  and  do  not 
find  yourselves  sensibly  quickened,  let  it  be  a  matter  of 
deep  humiliation  to  you.     For  want  of  repenting  of  their 

G 


146  PASTOKAL   THEOLOGY. 

unbelief  and  hardness  of  heart,  some  render  themselves  as 
insensible  as  stones." 

As  to  the  public  worship  of  God,  it  is  specially  binding 
on  us  to  see  that  it  be  not  only  decent  and  grave,  but  that 
it  be  solemn,  reverential,  intelligent,  and  spiritual.  "  Keep 
thy  foot  when  thou  goest  to  the  house  of  God,  and  be  more 
ready  to  hear  than  to  give  the  sacrifice  of  fools ;  for  they 
consider  not  that  they  do  evil.  Be  not  rash  with  thy  mouth, 
and  let  not  thine  heart  be  hasty  to  utter  any  thing  before 
God :  for  God  is  in  heaven,  and  thou  upon  earth ;  there- 
fore let  thy  words  be  few."  Eccl.  v.,  1,  2.  "  The  true 
worshipers  shall  worship  the  Father  in  spirit  and  in  truth ; 
for  the  Father  seeketh  such  to  worship  him.  God  is  a 
Spirit ;  and  they  that  worship  him  must  worship  him  in 
spirit  and  in  truth."  John  iv.,  23,  24.  "  I  will  pray  with 
the  spirit,  and  I  will  pray  with  the  understanding  also ;  I 
will  sing  with  the  spirit,  and  I  will  sing  with  the  under- 
standing also."     1  Cor.  xiv.,  15. 

All  acceptable  worship  must  be  sincere,  intelligent, 
divinely  appointed,  hearty,  and  spiritual. 

IV.  A  few  brief  considerations,  intended  to  persuade 
men  not  to  neglect  the  assembling  of  themselves  together, 
as  the  manner  of  some  is,  may  here  be  fitly  mentioned. 

1.  First  of  all,  public  worship  and  the  public  preaching 
of  the  Gospel  are  God's  ordinances.  To  slight  them  is  con- 
tempt of  him.  He  commands  us  to  inquire  in  his  temple. 
Not  to  do  it  is  rebellion.  What  adds  to  the  guilt  of  such 
rebellion  is  that  it  is  committed  with  deliberation ;  that  the 
bad  example  is  likely  to  be  followed  by  others;  that  it  is  an 
act  of  direct  insult  to  God  himself ;  that  it  is  not  only  con- 
trary to  the  whole  spirit  of  the  Gospel  and  the  example  of 
the  saints  in  every  age,  but  contrary  to  the  very  letter  of 
God's  "Word;  that  it  slights  the  very  means  of  salvation, 
and  all  the  tender  mercies  of  God ;  and,  lastly,  that  it  is 


PUBLIC    WORSHIP.  147 

done  on  that  sacred  day  which  God  has  hallowed  by  his 
oft-repeated  command  and  by  his  own  exalted  example. 
Let  all  men  see  and  know  that  snch  sin  must  be  heinous  in 
the  sight  of  God. 

2.  The  business  for  which  Christian  congregations  assem- 
ble is  the  most  weighty  and  solemn.  Man's  dying  moment 
will  not  be  surrounded  with  more  responsibility  than  the 
moment  of  health,  when  in  the  house  of  God  salvation  is 
offered  him  through  the  blood  of  Jesus.  Peace  and  mercy 
are  here  urged  on  men  by  the  Lord.  If  ever  the  tabernacle 
of  God  is  with  men,  it  is  in  the  sanctuary.  There  ordi- 
narily the  Spirit  is  poured  out  from  on  high.  There  sin- 
ners are  enlightened,  convicted,  humbled,  converted  to 
God.  There  the  child  of  God  has  his  strength  renewed. 
There  he  beholds  the  beauty  of  the  Lord,  and  there  "  the 
King  is  held  in  the  galleries."  "  The  Lord  loveth  the  gates. 
of  Zion  more  than  all  the  dwellings  of  Jacob."  Psa. 
Ixxxvii.,  2.  If  men  love  God  they  will  follow  him  in  this. 
There  never  was  nor  will  be  a  pious  man  who  could  not 
sincerely  adopt  the  words  of  the  Psalmist:  "I  was  glad 
when  they  said  unto  me,  Let  us  go  into  the  house  of  the 
Lord."     Psa.  cxxii.,  1. 

3.  Finally,  these  precious  privileges  will  not  last  always. 
Indeed  no  man  knows  but  that  each  successive  Sabbath 
will  be  his  last  on  earth.  The  people  should  be  often 
solemnly  reminded  of  this. 


CHAPTER  XIV. 

THE   MATTER   OF   PREACHING. 

Every  thing  said  in  Scripture  respecting  preaching  is 
suited  to  elevate  our  ideas  of  its  importance.  Not  a  word 
used  by  inspired  men  would  lead  us  to  regard  it  as  of  small 
moment. 

In  the  New  Testament  are  no  less  than  five  words  some- 
times rendered  preach.  One  of  these,  found  in  Mark  it",  2, 
is  commonly  rendered  speak,  or  talk,  or  tell.  Another, 
found  in  Luke  ix.,  60,  is  elsewhere  rendered  declare,  sig- 
nify. Another,  found  in  Acts  iv.,  2,  is  rendered  show, 
speak,  teach,  declare.  Another,  found  in  Luke  iii.,  18,  is 
rendered  declare,  preach  the  Gospel,  bring  good  tidings, 
show  glad  tidings,  declare  glad  tidings.  The  other  word, 
commonly  rendered  preach,  is  sometimes  rendered  publish, 
proclaim :  Matt,  iii.,  1 ;  Luke  viii.,  39 ;  xii.,  3.  Its  cognate 
nouns  are  always  rendered  preacher  and  preaching.  It 
occurs  more  than  fifty  times  in  the  New  Testament.  It 
is  found  in  each  of  the  Gospels,  in  Acts,  in  ten  of  Paul's 
epistles,  in  the  First  Epistle  of  Peter,  and  in  Revelation.  It 
primarily  and  strictly  means  heralding.  A  messenger 
might  be  sent  to  one  man  or  one  family;  but  a  herald 
was  to  make  loud  and  indiscriminate  proclamation  of  the 
business  on  which  he  was  sent.  The  former  might  have  a 
secret  to  tell  to  one  or  a  few.  The  other  was  a  public 
crier.  His  instructions  were  given  him.  To  them  he  was 
confined.     From  them  he  might  not  vary. 

Let  us  not  forget  that  our  Lord  Jesus  was  himself  a 
preacher.     Indeed,  his  whole  work  on  earth  is  sometimes 


THE   MATTER   OF   PEEACTirNG.  14:9 

set  forth  summarily  under  the  idea  of  preaching.  So  the 
evangelical  prophet :  "  The  Spirit  of  the  Lord  God  is  upon 
me ;  because  the  Lord  hath  anointed  me  to  preach  good 
tidings  unto  the  meek;  he  hath  sent  me  to  bind  up  the 
broken-hearted,  to  proclaim  liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound ;  to  proclaim 
the  acceptable  year  of  the  Lord,  and  the  day  of  vengeance 
of  our  God ;  to  comfort  all  that  mourn ;  to  appoint  unto 
them  that  mourn  in  Zion,  to  give  unto  them  beauty  for 
ashes,  the  oil  of  joy  for  mourning,  the  garment  of  praise 
for  the  spirit  of  heaviness."  That  this  relates  to  Christ  we 
do  infallibly  know,  for  he  says  so.  Luke  iv.,  16-22.  Great- 
ly did  our  Lord  labor  in  this  cause.  Solemnly  did  he  en- 
join on  his  disciples  to  do  as  he  had  done.  He  has  set  his 
ministers  as  watchmen.  They  must  give  the  alarm.  He 
has  given  them  the  trumpet.  Let  them  blow  till  the  gladly 
solemn  sound  is  heard  every  wThere.  The  object  of  the 
preaching  of  Christ's  ministers  is  in  the  main  the  same  as 
that  of  their  Lord :  "  To  open  their  eyes,  and  to  turn  them 
from  darkness  to  light,  and  from  Satan  unto  God,  that  they 
may  receive  forgiveness  of  sins  and  inheritance  among 
them  which  are  sanctified  by  faith  that  is  in  Christ  Jesus." 
Acts  xxvi.,  18.  The  same  is  virtually  declared  by  Paul. 
Eph.  iv.,  11-13.  Clarke :  "  Your  call  is  not  to  instruct  men 
in  the  doctrines  and  duties  of  Christianity  merely ;  but  to 
convert  them  from  sin  to  holiness." 

We  know  of  no  time  in  the  history  of  the  world  when  a 
fitting  ministry  was  more  loudly  called  for  than  in  this  day. 
Wickedness  is  in  high  places.  It  must  be  followed  to  its 
fastnesses  and  its  doom  announced.  It  is  also  in  low  places, 
in  the  purlieus  of  perdition.  It  must  there  be  summoned 
to  surrender.  It  is  very  daring.  It  must  be  told  without 
fear  that  God  will  visit.  Again  it  is  sneaking  and  cunning, 
walking  in  hidden  paths  and  counsels.     It  must  be  made 


150  PASTOEAL   THEOLOGY. 

to  hear  God's  voice :  "  Judgment  will  I  lav  to  the  line,  and 
righteousness  to  the  plummet :  and  the  hail  shall  sweep 
away  the  refuge  of  lies,  and  the  waters  shall  overflow  the 
hiding  place.  And  your  covenant  with  death  shall  be  dis- 
annulled, and  your  agreement  with  hell  shall  not  stand," 
etc.  Isa.  xxviii.,  17, 18.  Compare  Amos  ix.,  2-4 ;  Obad. 
iii.,  4.  Bishop  Sumner  says :  "  The  Church  can  not  now 
engage  in  her  service  the  blind,  and  the  halt,  and  the  lame. 
Her  servants  must  be  unblemished — c  able  ministers  of  the 
New  Testament,'  ready  to  give  an  answer  to  every  man 
that  asketh  them  a  reason  of  the  hope  that  is  in  them — 
i  apt  to  teach,'  content  to  take  patiently  the  spoiling  of  their 
goods  for  the  truth's  sake.  This  is  no  time  for  folding  the 
hands  in  slumber,  or  for  acquiescing  in  any  low  or  cold 
standard  of  indifference."  If  abundance  of  good  preach- 
ing was  ever  more  needed  than  in  our  day,  it  is  not  easy  to 
tell  when  or  why  it  was  so. 

The  chief  subject  of  this  chapter  is  the  matter  of  preach- 
ing. What  shall  we  preach,  or  tell,  or  speak,  or  herald,  or 
proclaim  ?  It  may  aid  us  to  get  at  the  truth  to  look  at 
this  subject  both  negatively  and  positively. 

I.  Negatively. — We  should  not  preach  heathen  morality 
and  pagan  sentiments.  If  all  our  sermons  have  to  do  with 
the  prophets  and  apostles  is  that  in  them  we  find  a  text  or 
an  illustration,  while  Socrates,  Plato,  Seneca,  or  Epictetus 
furnish  the  line  of  argument  or  the  best  thoughts,  we  are 
not  obeying  Christ.  The  best  moral  philosophy  of  ancients 
or  moderns  converts  no  one,  sanctifies  no  one,  saves  no  one ; 
and  of  course  neither  exalts  Christ  nor  glorifies  God. 

Nor  are  we  to  preach  metaphysics.  Bad  metaphysics 
are  errors,  and  error  saves  no  one.  The  best  metaphysics 
are  but  human  science,  and  are  no  part  of  that  word  of 
truth  by  which  salvation  is  effected.  Of  the  late  John 
Henry  Livingston  it  is  said  by  Dr.  Samuel  Miller  (Memoirs, 


THE  MATTER   OF   PEE  ACHING.  151 

p.  342) :  "  This  excellent  man  was  a  great  enemy  to 
metaphysical  and  philosophical  preaching,  and  often  re- 
marked that  if  men  ever  became  real  Christians  under 
such  preaching,  they  walked  in  trammels,  and  never  seemed 
to  enjoy  the  riches  and  simplicity  of  the  grace  which  is  in 
Christ.  He,  therefore,  seldom  employed  much  of  human 
argument  in  his  discourses.  They  consisted,  almost  ex- 
clusively, of  plain,  simple  Bible  truth  in  Bible  language. 
And  he  seemed,  especially  toward  the  close  of  life,  to  have 
a  conviction,  every  day  increasing  in  depth  and  weight, 
that  this  method  of  preaching  the  Gospel  is  the  only  one 
which'  promises  to  revive  pure  and  undefiled  religion,  or 
to  do  much  good  to  the  souls  of  men.  To  adopt  this  con- 
clusion, and  to  act  upon  it,  has  ever  been,  I  believe,  the 
final  result  of  the  most  enlightened  wisdom,  and  the  richest 
experience  of  the  best  ministers  the  Christian  Church  has 
ever  seen." 

Whately,  a  model  thinker,  speaks  of  German  metaphysics 
and  theology  as  "  a  haze  of  words  imperfectly  understood, 
through  which  some  remote  ideas,  scarcely  distinguishable 
in  their  outline,  loom,  as  it  were,  upon  the  view,  in  a  kind 
of  dusky  grandeur,  which  vastly  exaggerates  their  propor- 
tions." When  some  one  said  to  such  an  author,  "  I  do  not 
understand  your  book,"  he  exclaimed,  "  Understand  it !  it 
was  not  made  to  be  understood.     Did  not  you  feel  it  ?" 

We  may  not  preach  politics.  We  have  no  command  for 
so  doing.  We  have  no  inspired  example  authorizing  us  to 
do  so.  If  all  men  were  right  on  such  matters,  they  might 
still  perish.  All  men  might  err  in  their  views  on  these 
matters,  yet,  if  they  believed  in  Jesus,  they  would  be  saved. 
It  seldom  happens  that  a  minister  can  give  his  views  on  such 
subjects  without  alienating  some  one  from  his  ministry,  im- 
pairing his  usefulness,  or  giving  needless  offense.  It  is  also 
a  fact  that  in  every  land  where  preachers  have  turned  poli- 


152  PASTORAL   THEOLOGY. 

ticians,  they  have  commonly  espoused  the  wrong  side,  and 
done  more  harm  than  good.  We  have  something  far  bet- 
ter to  preach  than  even  sound  theories  of  human  govern- 
ment. Of  Livingston,  his  biographer  says  (p.  152,  153) : 
"  He  did  not  rove  about  as  a  political  missionary,  consum- 
ing his  time  in  the  discussion  of  questions  relating  to  the 
public  affairs,  interesting  as  the  subject  then  was  to  per- 
sons of  every  discription.  Though  a  decided  Whig ;  though 
he  rejoiced  at  every  occurrence  auspicious  to  the  cause  of 
freedom,  and  both  in  public  and  in  private  remembered 
his  beloved  country  at  the  throne  of  grace,  praying  that  the 
right  hand  of  the  Almighty  and  the  light  of  his  counte- 
nance would  save  her,  yet  he  loved  the  cause  of  Christ 
more ;  and  he,  therefore,  assiduously  employed  himself  in 
the  glorious  service  to  which  he  had  been  called.  His  pru- 
dence, his  just  sense  of  the  dignity  of  his  office,  and  of  the 
solemn  nature  of  its  duties,  were  such  as  could  hardly  fail 
to  preserve  him  from  any  unseemly  remarks  in  ordinary 
discourse  upon  political  matters."  Oh,  that  his  example 
had  been  followed  by  American  clergymen  of  later  times. 

Nor  are  we  to  preach  fine-spun  theories  of  virtue  and 
piety — theories,  whether  true  or  false,  which  are  not  in  the 
Bible,  are  above  the  comprehension  of  the  mass  of  men, 
and  are  not  worth  the  time  taken  up  in  their  discussion. 
Of  every  good  minister  it  ought  to  be  said,  as  of  the 
Master  himself,  "  The  common  people  heard  him  gladly." 
This  can  not  be  done  where  time  is  wasted  on  refinements 
and  questions  which  can  not  edify  humble  and  godly 
people. 

Nor  may  we  preach  or  commend  any  human  inventions 
in  doctrines,  order,  or  worship.  Isa.  xxix.,  13 ;  Matt,  xv., 
3,  6 ;  Col.  ii.,  8. 

Nor  are  we  to  preach  a  dry,  heartless  orthodoxy,  however 
it  may  seem  to  be  conformed  to  truth.     The  things  to  be 


TIIE  MATTER   OF   PREACHING.  153 

preached  are  the  weightiest  matters  that  ever  claimed  hu- 
man attention.  We  may  not  fossilize  the  glorious  doc- 
trines of  grace.  The  Word  of  God  is  quick  and  power- 
ful, not  dead  and  feeble.  Practice  is  the  life  of  piety. 
Truth  is  in  order  to  godliness.  When  we  perceive  not  the 
practical  use  of  the  doctrines  of  God's  Word,  we  are  apt  to 
hold  the  truth  in  unrighteousness. 

We  need  not  preach  much  or  formally  the  doctrines  of 
natural  religion.  Ordinarily  the  best  way  is  to  take  them 
for  granted,  as  inspired  writers  commonly  do.  The  reason 
is,  they  are  generally  believed,  and  that  upon  sufficient 
grounds.     The  exceptions  to  this  suggestion  are  not  many. 

We  are  not  to  preach  ourselves,  to  set  forth  our  learn- 
ing, our  logical  acumen,  our  finished  scholarship,  our  clev- 
erness, our  oratory,  our  piety,  our  love  for  souls,  our  toils 
or  sacrifices.  "  We  preach  not  ourselves,"  says  Paul.  2 
Cor.  iv.,  5.  Men  may  think  ever  so  meanly  of  us  personal- 
ly, and  yet  they  may  be  saved.  But  if  men  have  a  wrong 
estimate  of  Christ,  they  will  lose  their  souls.  "  What  think 
ye  of  Christ?"  is  the  question  on  which  salvation  hinges. 
Luther :  "  I  myself  know  nothing  of  Luther ;  will  know 
nothing  of  him.  I  preach  nothing  of  him,  only  Christ. 
The  devil  may  take  Luther  (if  he  can).  If  he  leave  Christ 
in  place,  it  will  be  well  with  us  too."  Those  were  good 
and  solemn  words  of  charge  to  a  young  preacher  :  "  When 
you  come  into  this  place  and  address  the  people,  you  are 
not  to  bring  your  little  self  with  you." 

II.  Positively. — The  matter  of  our  preaching  must  be 
the  Word  of  God.  Woe  to  him  who  willingly  keeps  back 
any  part  of  the  counsel  of  God.  The  man  of  God  must 
unfold  doctrines  and  enforce  duties ;  must  present  prom- 
ises and  denounce  threatenings ;  must  hold  forth  encour- 
agements without  concealing  responsibilities;  must  preach 
the  law  and  the  Gospel  distinctly,  and  not  a  mixture  of 

G2 


154  PASTORAL   THEOLOGY. 

both;  yet  he  must  not  forget  that  mercy  triumphs  over 
judgment,  and  that  where  sin  abounded,  grace  did  much 
more  abound.  As  a  physician  of  souls,  he  must  know  and 
declare  the  extent  of  the  malady,  no  less  than  the  perfection 
of  the  remedy.  As  men  are  poor,  let  him  show  them  the 
riches  of  divine  grace.  As  men  are  dead  in  trespasses  and 
sins,  let  him  point  to  him  who  is  the  life  of  the  world.  As 
they  are  naked,  let  him  tell  of  the  Lord  our  righteousness. 
As  they  are  vile,  let  him  show  how  Christ  is  made  unto  us 
sanctification.  In  short,  let  him  preach  the  whole  truth  of 
Scripture.  "  Preach  the  preaching  that  I  bid  thee."  "  The 
prophet  that  hath  a  dream,  let  him  tell  a  dream ;  but  he 
that  hath  my  word,  let  him  speak  my  word  faithfully. 
What  is  the  chaff  to  the  wheat?  saith  the  Lord.  Is  not 
my  word  like  as  a  fire,  saith  the  Lord ;  and  like  a  ham- 
mer that  breaketh  the  rock  in  pieces  ?"  Jon.  iii.,  2 ;  Jer. 
xxiii.,  28,  29. 

Great  prominence  ought  to  be  given  to  the  person,  work, 
sufferings,  offices,  and  glory  of  the  Lord  Jesus  Christ.  Paul 
says :  "  We  preach  Christ  Jesus  the  Lord ;"  "  I  determined 
to  know  nothing  among  you  but  Jesus  Christ,  and  him  cru- 
cified." 2  Cor.  iv.,  5 ;  1  Cor.  ii.,  2.  The  divinity  and  hu- 
manity, the  headship  and  the  kingly  authority,  the  doc- 
trines and  precepts,  the  sacrifice  and  intercession  of  Christ 
must  neither  be  disused  nor  ignored,  but  maintained  at  all 
hazards.  As  the  body  without  the  soul  is  dead,  so  Chris- 
tianity without  a  God -man  is  dead  also.  There  is  no 
more  danger  in  making  Christ  prominent  lest  we  discour- 
age good  wTorks,  than  there  is  in  performing  many  good 
works  lest  they  lead  to  low  esteem  of  the  Saviour.  Who 
among  moderns  abounded  in  good  works  more  than  the 
philanthropic  Howard?  Yet  the  inscription  he  ordered 
for  his  tomb  was,  "  A  sinner  saved  by  grace."  Doddridge 
has  preserved  a  saying  of  Lady  Huntington,  which  ought 


THE  MATTER  OF  PREACHING.  155 

to  weigh  much  with  us  :  "  None  know  how  to  prize  Christ 
but  those  who  are  zealous  in  good  works.  Men  know  not 
till  they  try  what  imperfect  things  their  best  works  are, 
and  how  deficient  we  are  in  them ;  and  the  experience  of 
that  sweetness  which  attends  their  performance  makes  me 
more  sensible  of  those  obligations  to  him  in  whose  vgrace 
is  the  principle  of  them  in  our  hearts."  Both  in  our  ex- 
perience and  in  our  preachin^it  is  easy  to  make  too  little 
of  Christ  Jesus.  But  who  ever  made  too  much  of  him  % 
Is  he  not  the  end  of  the  law  for  righteousness  ?  Is  he  not 
the  light  of  the  world  ?  Is  he  not  the  way,  the  truth,  and 
the  life  ?  Is  he  not  the  Alpha  and  the  Omega,  the  author 
and  the  finisher  of  salvation?  Without  him  we  can  do 
nothing.  He  is  the  substance  of  all  saving  doctrine,  the 
sole  sacrifice  for  sins,  the  King  of  Zion,  the  good  shepherd, 
the  bishop  of  souls.  He  is  all  and  in  all.  By  him  we  live, 
by  him  we  have  good  hope,  by  him  we  are  conquerors,  by 
him  we  shall  reign  in  glory. 

In  preaching  we  should  also  give  great  prominence  to 
the  person,  grace,  work,  and  power  of  God's  Spirit.  It  is 
as  true  of  the  Holy  Ghost  as  of  the  Father :  "  Them  that 
honor  me  I  will  honor,  and  they  that  despise  me  shall  be 
lightly  esteemed."  1  Sam.  ii.,  30.  The  Holy  Ghost  is  the 
author  of  all  holiness  in  the  human  heart.  He  is  girt  with 
omnipotence.  He  can  bend  the  most  stubborn  will.  Only 
he  can  bend  any  will.  "  If  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his."  There  are  no  worse  men 
than  those  who  "  are  sensual,  having  not  the  Spirit."  The 
Spirit  of  God  is  good.  He  is  the  author  of  all  goodness. 
He  is  free  and  sovereign,  dividing  his  gifts  severally  as  he 
will.  His  operations  are  efficacious.  Let  preachers  con- 
tinually remind  the  people  that  it  is  not  by  might,  nor  by 
power,  but  by  the  Spirit  of  the  Lord,  that  any  thing  is  to 
be  effectually  done  for  their  salvation. 


156  PASTOEAL   THEOLOGY. 

In  preaching  we  must  also  give  to  faith  and  works  their 
due  place.  He  who  does  not  believe  that  we  are  saved 
by  grace  through  faith,  and  he  who  does  not  believe  that 
faith  without  works  is  dead,  do  alike  deny  and  oppose  the 
truth  of  God.  By  the  deeds  of  the  law  shall  no  flesh  be 
justified.  That  is  clear.  It  is  no  less  certain  that  all 
who  savingly  believe  are  created  in  Christ  Jesus  unto  good 
works.  While  our  good  wofks  no  more  justify  our  persons 
than  do  our  evil  works,  yet  nothing  can  ever  justify  our 
claim  to  sonship  with  God  but  a  holy  life.  "In  the  order 
of  performance  godliness  is  as  certainly  before  salvation, 
as  if  salvation  did  altogether  depend  upon  it,  and  were 
in  point  of  justice  deserved  by  it." 

One  of  the  most  amiable,  dignified,  and  stable  of  New  En- 
gland divines  of  the  old  school  was  the  late  Dr.  Hawes,  of 
Hartford,  Connecticut.  His  last  days  were  made  uneasy 
by  alarm  on  account  of  the  sad  change  taking  place  in 
portions  of  our  country.  At  the  ordination  of  Professor 
Dwight,  in  New  Haven,  September  15, 1861,  he  thus  spoke 
of  the  new  way  of  preaching:  "Instead  of  coming  right 
out  in  the  strength  of  God,  with  the  naked  sword  of  the 
Spirit,  to  do  battle  with  sin  and  error,  it  is  too  common  for 
the  preachers  of  our  day  to  study  to  be  ingenious,  original, 
elegant ;  to  make  literary  sermons,  great  sermons,  popular 
sermons,  as  one  says.  To  this  end,  instead  of  confining  it- 
self within  its  proper  commission,  that  of  delivering  God's 
message  in  God's  way,  it  ranges  abroad  over  creation  to 
find  novel  and  strange  subjects ;  and  then  it  seeks  to  handle 
them  in  a  new  and  original  way;  decking  them  out  in 
tropes  and  figures,  and  all  fine  things ;  just  suited  to  make 
the  whole  exhibition  elegant  and  popular,  it  may  be,  but 
utterly  ineffective  and  powerless  as  to  all  spiritual  impres- 
sion." 

Having  illustrated  this  statement,  he  proceeds  thus: 


THE   MATTER   OF   PEEACIIING.  157 

"  But  not  to  dwell  longer  on  lesser,  though  really  important 
matters,  let  us  come  at  once  to  what  is  believed  by  many 
to  be  a  chief  cause  of  the  diminished  power  of  the  pulpit 
— it  is  deopping  from  its  inculcations  the  great  distinguish- 
ing doctrines  of  grace;  not  stating,  explaining,  proving, 
and  applying  them  as  themes  for  sermons,  but  substituting 
for  them  essays  and  speculations  about  matters  and  things 
in  general ;  giving  them  a  religious  turn,  but  not  aiming 
to  break  up  the  fallow  ground  of  the  hard,  unregenerated 
heart  by  bringing  to  bear  upon  it  the  distinctive,  searching, 
saving  truths  of  the  Gospel.  Without  admitting  this  to  be 
true  to  the  extent  to  which  some  carry  it,  it  must  be  ac- 
knowledged that  there  is  a  tendency  in  this  direction  in  the 
pulpit  of  the  present  day.  The  doctrines  in  question  are 
not  popular.  The  discussion  of  them  is  accounted  dry  and 
dull.  The  demand  is  for  something  more  exciting,  more 
entertaining  and  tasteful;  and  the  modern  pulpit  is  too 
much  inclined  to  fall  in  with  this  demand ;  to  discuss  liter- 
ary and  ethical  questions,  questions  of  social  and  moral  re- 
form, or  other  matters  of  curious  and  novel  character,  in- 
stead of  bringing  forward  and  giving  prominency  to  the 
old,  and,  as  some  would  say,  worn-out  doctrines  of  deprav- 
ity, regeneration,  sovereignty,  election,  justification,  together 
with  the  character  and  wTork  of  a  crucified,  atoning  Christ, 
as  the  great  central  point  of  all  Gospel  truth.  It  is  rather 
rare,  I  think,  that  the  people  hear  a  thorough-going,  out-and- 
out  discussion  and  application  of  these  and  other  kindred 
doctrines  from  the  pulpit." 

He  afterward  says :  "  It  is  even  boasted  by  the  enemies 
of  evangelical  religion,  as  one  of  the  favorable  signs  of  the 
times,  that  the  stern  orthodoxy  of  a  former  day  has  been 
obliged,  under  the  pressure  of  public  sentiment  and  the  in- 
crease of  light,  to  soften  down  or  conceal  some  of  its  more 
severe  and  offensive  points,  and  to  be  more  pliant  and  ac- 


158  TASTOEAL   THEOLOGY. 

commodating  in  its  inculcations  from  tlie  pulpit.  This,  I 
fear,  is  true  to  an  extent  which  a  due  regard  for  the  teach- 
ings of  God's  Word  and  the  interests  of  religion  would  by 
no  means  justify.  It  is  just  what  might  be  expected  from 
the  spirit  of  the  times  in  which  we  live,  that  thorough, 
searching,  humbling  views  of  evangelical  doctrine  and  duty 
should  be  unpopular.  A  luxurious,  pleasure-loving,  money- 
getting,  skeptical  age  can  have  no  liking  for  the  plain,  dis- 
criminating truths  of  God's  Word.  Its  demand  is  rather 
for  smooth  things,  for  the  prophesyings  of  deceits,  and  the 
holding  forth  of  such  views  of  God  and  his  government, 
of  the  soul  and  its  destiny,  as  are  suited  to  soothe  and  flat- 
ter men  in  their  worldliness  and  sins.  I  do  not  know 
whether  the  present  is  exactly  the  time  which  the  apostle 
predicted  should  come,  when  men  would  not  endure  sound 
doctrine,  but  would  heap  to  themselves  teachers,  having 
itching  ears,  and,  turning  from  the  truth,  would  be  turned 
unto  fables.  But  certain  it  is  that  there  is  much  in  the 
character  of  the  present  times  which  strongly  resembles 
this.  Teachers  of  all  sorts  are  multiplied  as  they  never 
were  before,  and  they  teach  all  sorts  of  things  in  the  shape 
and  name  of  religion,  and  great  numbers  are  ready  to  run 
after  them,  carried  about  by  every  wind  of  doctrine,  ever 
learning,  but  never  able  to  come  to  the  knowledge  of  the 
truth.  In  the  mean  time  there  is  a  growing  demand  to 
lower  the  standard  of  God's  truth,  to  bring  down  the  high 
and  holy  principles  which  constitute  the  vital  power  of  the 
Gospel." 

We  must  often  remind  our  hearers  of  the  world  to  come. 
If  earth  has  its  duties,  eternity  has  its  retributions.  There 
are  unending  rewards  and  punishments,  and  they  should  be 
often  and  distinctly  presented.  Whitefield  often  said: 
"  Would  ministers  preach  for  eternity,  they  would  act  the 
part  of  true  Christian  orators,  for  then  they  would  endeav- 


TIIE   MATTER   OF  PREACHING.  159 

or  to  move  the  affections  and  warm  the  heart,  and  not 
constrain  their  hearers  to  suspect  that  they  dealt  in  false 
commerce  of  unfelt  truth."  There  is  a  heaven.  There  is 
a  hell.     Let  the  preacher  duly  speak  of  both. 

In  short,  let  the  minister  of  Christ  preach  all  revealed 
truth  in  the  proportion  in  which  it  is  revealed  in  Scripture, 
and  as  the  necessities  of  the  people  call  for  it.  "  Divinity 
is  the  haven  and  Sabbath  of  all  man's  contemplations."  No 
subject  is  so  sublime,  so  worthy  of  attention,  so  fit  for  the 
pulpit  as  is  Scripture  doctrine.  It  teaches  us  all  that  we 
must  believe,  practice,  and  experience  in  order  to  salvation. 
It  is  the  word  of  life.  It  is  the  doctrine  according  to  god- 
liness. 


CHAPTER  XV. 

THE   MANNER   OF   PREACHING. 

Theee  are  a  thousand  ways  of  preaching  a  good  sermon. 
It  may  be  expository,  textual,  topical,  hortatory,  doctrinal, 
practical,  alarming,  consolatory,  on  a  long  passage  or  on  a 
short  text  of  Scripture,  and  yet  it  may  be  an  excellent  ser- 
mon. Some  have  held  that  we  should  never  use  short 
texts.  But  some  of  the  best  sermons  have  been  preached 
on  a  very  few  wrords,  as,  "  Jesus  wept ;"  "  God  is  love ;" 
"The  time  is  short;"  "Have  faith  in  God;"  "Lord,  in- 
crease our  Faith;"  "Quit  you  like  men;"  "Be  of  good 
courage."  There  is  no  more  reason  for  proscribing  short 
texts  than  long  ones,  if  they  are  weighty  and  worthy  of 
discussion.  Yet  choose  them  not  merely  because  they  are 
short.  Some  have  condemned  the  use  of  all  texts  that 
were  not  plain  and  easily  understood.  The  preacher,  be- 
fore he  delivers  his  sermon,  ought  to  know  the  meaning  of 
his  text,  and  be  able  to  give  the  sense  to  his  hearers ;  but 
if  preachers  never  take  texts  not  easily  understood,  they 
will  omit  some  of  the  best  texts  in  the  Bible.  In  proof, 
see  Mark  ix.,  49 ;  Eph.  vi,  24,  and  scores  of  such  passages. 
We  should  never  take  a  text,  and  then  deny  or  oppose  its 
teachings;  though  we  may  show  that  a  text  is  true  in  one 
sense  and  not  in  another,  as  in  Prov.  xxvi.,  4,  5.  But  it  is 
shocking  to  piety  for  one  to  announce  the  text, "  Be  not 
conformed  to  this  world,"  and  then  say,  "My  hearers,  if 
you  would  do  good,  you  must  be  conformed  to  this  world." 
Nor  can  any  subsequent  explanation  relieve  such  words 


THE   MANNER   OF   PEEACHING.  161 

from  the  charge  of  irreverence.     But  let  us  come  to  par- 
ticulars. 

1.  We  must  preach  God's  Word  not  only  soberly,  but 
solemnly.  All  good  preaching  is  solemn,  not  gloomy,  but 
piously  grave ;  not  filled  with  whining  cant,  but  far  from 
levity  and  vanity.  He  who  speaks  of  God,  eternity,  sin, 
salvation,  death,  judgment,  heaven,  and  hell  in  a  frivolous 
manner  is  a  contemptible  trifler.  With  a  buffoon  for  a 
preacher,  no  place  is  as  the  house  of  God  or  the  gate  of 
heaven.  The  Bible  is  not  a  jest-book ;  heaven  is  not  a  fic- 
tion ;  hell  is  not  a  dream ;  damnation  is  not  a  chimera.  It 
is  "a  solemn  thing  to  die ;  it  is  a  solemn  thing  to  live.  It 
is  an  awfully  solemn  thing  to  preach  or  hear  the  Gospel. 
He  who  "  woos  a  smile"  when  he  should  "win  a  soul"  is 
a  charlatan,  not  an  embassador  for  God.  Men  are  natural- 
ly triflers  in  sacred  things.  When  the  preacher  is  a  harle- 
quin and  the  pulpit  a  stage,  the  world  applauds  and  perishes. 
But  due  reflection  on  the  awful  business  of  a  true  minister 
of  Christ  will  put  levity  far  away.  Baxter  used  to  say : 
"  It  must  be  serious  preaching  that  will  make  men  serious 
in  hearing  and  obeying  it."  It  would  aid  solemnity  if 
preachers  would  remember  how  strict  an  account  they  must 
soon  give  for  all  they  say  and  do.  "  The  judge  standeth 
before  the  door." 

2.  The  solemnity  here  commended  is  not  inconsistent 
with  sprightliness  and  vivacity.  Indeed,  solemnity  ought 
to  beget  liveliness.  How  is  it  possible  for  a  preacher  other- 
wise to  secure  attention  1  Shedd :  "  A  purely  intellectual 
farce  may  arrest  and  interest  an  audience,  but  taken  by 
itself  it  can  not  persuade  their  wills  or  melt  their  hearts. 
The  best  sermons  of  a  preacher  are  generally  those  com- 
posed under  the  impulse  of  a  lively  state  of  religious  feel- 
ing." A  preacher  ought  to  feel  that  a  great  and  pleasing 
work  is  before  him,  and  he  ought  to  engage  in  it "  with  an 


1G2  PASTORAL  THEOLOGY. 

elastic  and  bounding  spirit."  Dullness  never  adorns  any 
spiritual  work.  The  owl  and  the  ass  are  both  solemn,  but 
they  have  no  vivacity.  They  do  not  please  us.  We  soon 
weary  of  looking  at  them.  Spencer  and  Summerfield, 
Mason  and  Hall,  were  as  sprightly  as  they  were  captivating. 
Let  every  thing  within  the  preacher  be  stirred  up. 

3.  Let  every  thing  said  be  well  enunciated.  Let  it  be 
spoken  distinctly.  Two  famous  preachers  and  professors 
of  divinity  were  remarkable  for  their  eloquence  and  power 
over  their  pupils.  One  of  the  best  lecturers  on  medicine 
gained  great  eclat  for  eloquence.  Yet  each  of  these  men 
had  lost  a  part  of  his  palate,  and  spoke  with  a  nasal  twang. 
But  their  power  was  not  in  their  want  of  perfect  vocal 
organs.  They  so  trained  and  managed  their  speaking 
powers  that,  notwithstanding  their  natural  defects,  they 
made  themselves  distinctly  heard.  It  is  commonly  peril- 
ous for  a  preacher  to  undertake  to  impress  his  thoughts  on 
those  who  are  considerably  deaf.  Such  an  effort  com- 
monly produces  a  slowness  approaching  a  drawl,  or  it  tears 
the  voice  to  pieces.  But  let  one  speak  so  that  all  in  the 
audience  may  hear  every  word,  if  their  hearing  is  good. 
Blair  :  "  Distinctness  of  articulation  is  far  more  conducive 
to  being  well  heard  and  clearly  understood  than  mere 
loudness  of  sound."  All  hurry  must  be  avoided.  Secure 
deliberateness  at  all  cost.  The  larger  the  house,  the  greater 
must  be  our  care  to  avoid  undue  rapidity. 

4.  Select  as  far  as  you  can  pure  English  words  and 
idioms  for  conveying  your  thoughts  to  others.  There  is 
not  a  proverb  in  the  English  language  that  would  not  lose 
its  power  if  stripped  of  its  Anglo-Saxon.  The  best  writ- 
ings of  our  language  would  lose  their  charm  if  in  each 
sentence  one  or  two  words  were  exchanged  for  others.  The 
English  Bible,  Shakespeare,  Defoe,  and  Bunyan  show  the 
power  of  words — of  little  words. 


THE   MANNER  OF   PEE  ACHING.  163 

5.  One  of  the  errors  producing  poor  preaching  is  the  im- 
pression of  some  that  it  is  an  easy  thing  to  speak  well  on 
sacred  subjects.  The  old  writers  talk  much  of  ministers 
doing  their  work  gainfully.  We  should  take  good  heed. 
We  should  be  willing  to  suffer,  if  need  be,  for  the  glory  of 
Christ.  Erasmus  said :  "  To  those  who  sincerely  preach 
the  Gospel  of  Christ  a  cross  is  never  wanting."  John  Eliot 
said  for  the  encouragement  of  all  who  feel  aright :  "  Prayer 
and  pains,  through  faith  in  Christ  Jesus,  can  accomplish 
any  purpose." 

6.  The  Word  of  God  must  be  preached  plainly  and  sim- 
ply, not  in  allusions  and  doubtful  terms,  not  in  innuendoes 
and  learned  phrases;  not  in  words  which  man's  wisdom 
teacheth,  but  in  words  which  the  Holy  Ghost  teacheth ;  not 
with  the  refinements  of  the  schools,  but  so  that  the  women, 
and  children,  and  simple  people  may  understand.  Baxter 
said  that  if  ministers  had  sinned  in  Latin,  he  would  have 
written  his  Keformed  Pastor  in  Latin ;  but  as  they  had  sin- 
ned in  plain  English,  he  must  write  in  plain  English  also. 
Some  of  Romaine's  people  thought  his  style  of  preaching 
too  plain  and  common,  and  requested  him  to  display  a  lit- 
tle more  learning  in  the  pulpit.  Accordingly,  the  next 
opportunity,  he  first  read  his  text  in  Hebrew,  saying,  "  I 
suppose  scarcely  any  one  in  this  congregation  understands 
that."  He  then  read  it  in  Greek,  and  added,  "  There  may 
be  one  or  two  that  understand  me  now.  I  will  next  read 
it  in  Latin."  He  did  so,  and  said,  "  Possibly  a  few  more 
may  comprehend  me,  but  the  number  is  still  very  limited." 
Last  of  all  he  repeated  the  text  in  English,  and  said,  "There, 
now,  you  all  understand  it ;  which  do  you  think  is  best  ? 
I  hope  always  so  to  preach  that  the  most  ignorant  person 
in  the  congregation  may  understand  me."  Orton  says :  "  I 
believe  many  ministers  over-polish  their  sermons.  .  .  .  The 
words  of  God  are  those  that  must  reach  the  heart  and  do 


164:  PASTOEAL   THEOLOGY. 

the  work."  J.  Brown,  of  Haddington,  remarks :  "  So  far 
as  I  have  observed  God's  dealings  with  my  soul,  the  nights 
of  preachers  have  entertained  me;  but  it  was  Scripture  ex- 
pressions that  did  penetrate  my  soul,  and  that  in  a  manner 
peculiar  to  themselves."  Thomas  Watson  says  of  the  Bap- 
tist :  "  John  did  not  preach  so  much  to  please  as  to  profit. 
He  chose  rather  to  show  men's  sins  than  his  own  eloquence. 
That  is  the  best  looking-glass,  not  which  is  most  gilded,  but 
which  shows  the  truest  face."  Luther :  "  To  preach  simply 
is  high  art.  Christ  does  it  himself.  He  speaks  of  hus- 
bandry, of  sowing  seed,  and  uses  simple  peasant's  similes. 
Albrecht  Durer,  the  famous  painter,  used  to  say  he  '  had 
no  pleasure  in  pictures  that  were  painted  with  many  colors, 
but  in  those  that  were  painted  with  choice  simplicity.'  So 
is  it  with  me  as  to  sermons."  The  old  English  bishop  was 
right  when  he  said,  "  Brethren,  it  will  take  all  our  learning 
to  make  things  plain."  It  is  not  true  that  "a  clear  idea  is 
a  little  idea."  Whately  says :  "  Bacon  is  a  striking  instance 
of  a  genius  who  could  think  so  profoundly,  and  at  the  same 
time  so  clearly,  that  an  ordinary  man  understands  readily 
most  of  his  wisest  sayings;  and  perhaps  thinks  them  so 
self-evident  as  hardly  to  need  mention.  But,  on  reconsid- 
eration, you  perceive  more  and  more  how  many  important 
applications  one  of  his  maxims  will  have,  and  how  often  it 
has  been  overlooked ;  and  on  returning  to  it  again  and 
again,  fresh  views  of  its  importance  will  open  on  you. 
One  of  his  sayings  will  be  like  one  of  the  heavenly  bodies 
that  is  visible  to  the  naked  eye,  but  in  which  you  see  more 
and  more  the  better  the  telescope  you  apply  to  it.  The 
'  dark  sayings'  of  some  other  famous  writers,  on  the  other 
hand,  may  be  compared  to  a  fog-bank  at  sea,  which  the 
mariner,  at  first  glance,  takes  for  a  chain  of  majestic  mount- 
ains, but  which,  when  he  turns  his  glass  upon  it,  proves 
nothing  more  than  a  shapeless  heap  of  unwholesome  vapors. 


THE  MANNER   OF   PREACHING.  165 

When  such  maxims  accordingly  are  translated  into  ordi- 
nary language,  they  too  often  lose  the  appearance  not  only 
of  wisdom  but  of  sense.  And  the  attempt  to  put  them 
into  any  shape  in  which  they  can  be  intelligently  applied 
to  practice  is  like  trying  to  make  a  comfortable  dress  out 
of  some  very  old  piece  of  brocade,  that  looks  rich  and 
sound  in  the  chest,  but  when  you  bring  it  to  the  light,  and 
shake  out  its  folds  in  the  air,  the  colors  fly,  and  the  fabric 
falls  to  tatters  in  a  moment." 

The  great  object  of  preaching  is  the  manifestation  of 
the  truth  so  as  rightly  to  impress  it  on  every  heart. 

7.  We  must  preach  both  didactically  and  controversial- 
ly as  the  occasion  demands.  Probably,  in  a  settled  state 
of  things,  the  rule  is  in  favor  of  didactic  discourses.  Yet 
we  may  not  decline  a  just  defense  of  the  truth,  when  we 
are  called  thereto.  No  small  part  of  the  ministry  of  our 
Lord  and  of  his  apostles  was  taken  up  in  controverting 
wrong  notions,  and  in  establishing  true  doctrine.  When 
Luther  was  asked  which  was  the  greater,  to  controvert  ad- 
versaries or  to  exhort  and  hold  up  the  weak,  he  said : 
"  Both  are  good  and  needful,  although  to  comfort  the  faint- 
hearted is  something  greater ;  and  yet  the  weak  themselves 
are  edified  and  improved  by  hearing  the  faith  contended 
for.  Each  is  God's  gift.  ...  A  preacher  must  be  both  a 
wTarrior  and  a  shepherd."  If  one  has  no  talent  for  vindi- 
cating beleaguered  truth,  let  him  not  attempt  it,  but  let  him 
not  despise  its  able  and  fearless  advocates.  It  was  one  of 
the  errors  of  the  amiable  John  Newton  that  he  did  not 
and  would  not  oppose  any  error.  Consequently  his  people 
were  unwarned  against  the  craftiness  of  false  teachers,  and 
their  venerable  pastor  was  hardly  buried  till  his  flock  was 
scattered,  some  of  them  falling  among  grievous  wolves. 
Yet,  as  a  general  thing,  "  a  quiet  exposition  of  truth  has  a 
better  effect  than  a  violent  attack  upon  error."     But  some 


166  TASTOKAL   THEOLOGY. 

forget  that  we  may  attack  error  fairly,  in  good  temper, 
without  violence.  Unholy  passion  is  never  helpful  to  God's 
cause.  "  The  wrath  of  man  worketh  not  the  righteousness 
of  God."  Jas.  i.,  20.  Thornton  says :  "  Some  think  they 
can  not  be  faithful  unless  they  are  furious ;  whatever  mercy 
there  may  be  in  their  message,  there  is  none  in  their  deliv- 
ery." The  present  day  calls  for  a  defense  of  the  truth. 
A  German  has  said :  "  One  period  has  fought  for  Christ's 
sepulchre,  another  for  his  body  and  blood ;  the  present  age 
is  contending  for  his  Word."  And  we  must  not  yield  an 
iota  of  saving  truth.  He  who  will  not  contend  for  the 
truth,  when  he  might  and  should  defend  it,  does  not  love  it. 
Yet  our  greatest  efforts  should  be  for  a  growth  in  that 
which  is  practical  and  useful.  An  old  divine  says :  "  If 
we  will  be  contending,  let  us  contend  like  the  olive  and 
the  vine,  who  shall  produce  the  best  and  the  most  fruit; 
not  like  the  aspen  and  the  elm,  which  shall  make  the  most 
noise  in  the  wind." 

8.  The  truth  must  be  preached  boldly.  "When  vice  is 
bold,  it  is  sad  that  virtue  should  be  sneaking."  When  er- 
ror, like  Goliath,  struts  and  vapors,  and  defies  the  armies 
of  the  living  God,  let  not  David  be  unarmed.  A  smooth 
stone  from  the  brook  will  bring  down  the  braggart.  A 
tame  or  timid  proclamation  of  God's  laws  and  mercies  is 
miserable  driveling.  Let  us  not  fear  what  man  can  do 
unto  us.  "  Paul  could  stand  a  whipping-post,  but  not  a 
weeping  farewell."  We  must  not  be  chicken-hearted. 
When  the  Jews  were  filled  with  envy,  and  contradicted, 
and  blasphemed,  Paul  and  Barnabas  waxed  bold.  Acts 
xiii.,  46.  Paul  says :  "Wherein  any  is  bold,  I  am  bold  also." 
How  much  afraid  he  was  of  coming  short  in  this  respect 
may  be  learned  from  his  beseeching  the  Ephesians  to  pray 
that  utterance  might  be  given  him,  "  that  he  might  open 
his  mouth  boldly  to  make  known  the  mystery  of  the  Gospel, 


MANNER   OF   TEE  ACHING.  167 

4 

and  that  he  might  speak  boldly,  as  he  ought  to  speak." 
Eph.  vi.,  19,  20.  Our  message  should  be  delivered  in  a 
fearless,  not  in  an  apologetic  strain.  We  must  learn  to 
speak,  not  with  brawling  impudence,  but  with  humble,  in- 
trepid confidence.  A  due  sense  of  our  awful  accountabil- 
ity, of  the  value  of  men's  souls,  of  the  peril  of  living  in  un- 
belief, of  the  greatness  of  our  message,  and  of  the  nearness 
of  eternal  things,  will  take  away  sinful  cowardice  from 
him  who  loves  and  trusts  the  Lord  Jesus.  Hall:  "The 
moment  we  permit  ourselves  to  think  lightly  of  the  Chris- 
tian ministry,  our  right  arm  is  withered ;  nothing  but  im- 
becility, and  relaxation  remain."  Surely  an  embassador 
for  God  ought  to  be  valiant  for  the  truth.  I  have  known 
a  good  man  who  even  upon  oath  gave  his  testimony  so 
falteringly  as  was  suited  to  clear  the  guilty  and  condemn 
the  innocent.  Ministers  are  witnesses  for  Christ.  Let 
them  speak  out.  Ryle :  "  Look  at  two  witnesses  giving 
their  testimony  from  the  witness-box — the  one  decided, 
and  the  other  not — and  mark  the  difference.  The  effect 
on  the  jury  would  be  that  the  one  would  be  believed,  the 
other  discredited.  And  may  not  those  witnesses  stand  as 
types  of  the  Christian  ministry?  "What  is  the  effect  of  a 
man  standing  up  in  the  pulpit  trembling,  hesitating,  and 
uncertain  ?  Will  that  man  be  likely  to  carry  conviction  to 
the  minds  of  his  congregation  1  "Will  they  be  likely  to  be- 
lieve what  he  says  to  be  true  ?  On  the  other  hand,  let  a 
man  stand  up  boldly  and  say,  'This  is  God's  truth;'  'Thus 
saith  the  Lord;'  and  how  different  will  be  the  effect!" 
Eight-minded  people  do  judge  that  from  the  pulpit  and 
the  witness-box  the  truth  should  come  out  without  any  dis- 
guise, corruption,  or  hesitancy,  be  the  consequences  what 
they  may. 

9.  The  "Word  of  God  should  be  spoken  tenderly  and  af- 
fectionately.    A  harsh,  dogmatical,  censorious,  or  objura- 


168  PASTORAL   THEOLOGY. 

tory  herald  of  truth  is  little  like  him  who  said,  "  Learn  of 
me,  for  I  am  meek  and  lowly."  A  sinner  saved  by  grace 
should  live  under  the  power  of  the  law  of  kindness.  One 
says  we  might  "  almost  as  well  not  speak  the  truth  at  all 
as  not  speak  it  in  love."  It  must  be  admitted  that  utter- 
ing lovely  truth  harshly  or  angrily  is  a  terrible  perversion. 
Perhaps  it  is  John  Newton  who  says  it  was  very  seemly 
that  Bartimeus  should  tell  all  the  blind  of  the  love  and 
power  of  Jesus ;  but  it  would  have  been  very  unseemly  for 
him  to  have  taken  a  club  and  beaten  all  who  would  not 
come  to  the  Saviour.  "  Love,  and  say  what  you  please," 
is  a  saying  at  least  fifteen  hundred  years  old.  Luther: 
"  Teach  the  Gospel  simply,  without  any  snapping  or  bit- 
ing. Every  one  should  be  content  with  his  own  gifts 
which  God  has  given  him.  We  need  in  any  building  more 
common  stones  than  corner-stones."  Yenn  said  to  his  son : 
"  Look  upon  your  people  as  prisoners  under  condemnation, 
for  whose  pardon  and  recovery  you  ought  to  feel  as  the 
tender  mother  does  for  the  child  at  her  breast.  Lament 
an  unfeeling  heart  in  yourself  as  well  as  in  them;  beg 
earnestly  that  you  may  long  after  their  salvation  in  the 
bowels  of  the  Lord  Jesus  Christ."  It  is  not  easy  to  do  so. 
By  nature  we  are  cold,  selfish,  little  inclined  to  be  moved 
or  distressed  by  the  spiritual  miseries  or  dangers  of  men. 
Nor  will  any  sudden  pang  of  feeling  or  paroxysm  of  sym- 
pathy answer  the  purpose.  We  must  be  brought  by  the 
Holy  Spirit,  and  by  long  study  and  reflection,  to  pity  poor 
sinners  and  afflicted  saints.  If  we  are  not  imbued  with 
heavenly  things,  we  can  not  have  that  tenderness  which 
will  save  us  from  harshness  and  severity.  Of  two  classes 
of  truths  we  may  find  it  easy  to  err  in  this  direction.  1. 
When  we  attempt  to  convince  men  of  sin,  we  should  be  very 
careful  not  do  it  in  tones  or  terms  indicative  of  want  of  ten- 
derness.    Some  of  the  warm  and  worthy  preachers  of  the 


MANNER   OF   TEE  ACHING.  169 

last,  as  well  as  of  the  present  century,  indulged  in  such  lan- 
guage as  can  in  no  case  be  justified.  2.  When  we  speak  of 
the  terrors  of  the  Lord,  and  warn  men  of  the  dreadful  doom 
awaiting  them,  we  should  do  it  in  such  a  meek  and  tender 
manner  as  to  convince  them  that  we  compassionate  their 
miserable  condition  as  they  stand  exposed  to  a  fierce  and 
fiery  condemnation,  the  more  terrible  because  it  is  just — 
wholly  j  ust.  On  this  subject  there  ought  to  be  no  difference. 
D  wight  especially  warns  preachers  against  an  improper  way 
of  speaking  of  the  anger  of  God  against  sin,  and  his  denun- 
ciations against  sinners;  particularly  the  final  judgment 
and  retribution,  and  the  future  sufferings  of  the  impenitent. 
"  It  is  no  unfrequent  thing  to  hear  these  subjects  discussed 
in  that  strong  language  and  that  vehement  utterance,  wTith 
which  an  impassioned  speaker  labors  to  express  his  own 
indignation,  and  to  rouse  that  of  his  audience  against  atro- 
cious crimes  or  invading  enemies.  Vehemence  is  not  the 
manner  of  address  which  is  suited  to  subjects  of  this  nat- 
ure. The  preacher  ought  to  remember  that  in  disclosing 
the  doom  of  the  impenitent,  he  is,  perhaps,  pronouncing  his 
own.  How  few  even  of  the  best  men  are  assured  of  their 
own  safety.  "Were  this  objection  removed,  how  unfitted 
(to  say  the  least)  is  it  to  subjects  so  awful !"  If  we  can 
speak  of  the  dreadful  doom  of  the  wicked  in  a  harsh  man- 
ner, we  ought  to  be  alarmed.  We  ought  to  make  Christ 
our  pattern.  Isa.  lxi.,  1-3;  Luke  iv.,  20-22;  Matt,  xi., 
28-30.  The  tender  affection  we  should  manifest  relates 
first  to  Christ.  We  should  seek  the  things  that  are  Christ's. 
His  love  should  constrain  us.  Then  we  should  be  very 
tender  toward  our  fellowT-men.  Our  love  should  be  not 
only  to  the  saints  as  the  excellent  of  the  earth ;  but  our 
pity  should  go  forth  to  the  most  wicked  of  our  race.  Their 
case  is  dreadful.    If  they  die  in  their  sins,  they  will  be  for- 

II 


170  PASTORAL  THEOLOGY. 

ever  undone.     In  that  case  it  would  be  good  for  them  if 
they  had  never  been  born. 

10.  Boldness  and  love  are  essential  elements  of  earnest- 
ness. We  should  preach  the  Gospel  as  if  we  really  be- 
lieved all  its  glorious  and  all  its  awful  truths.  The  facts 
are  these:  heaven  is  open  just  before  us;  hell  is  yawning 
just  beneath  us;  the  avenger  of  blood  is  just  behind  us; 
the  axe  is  laid  at  the  root  of  the  tree ;  God  himself  urgent- 
ly invites  us ;  mercy  opens  all  her  rich  store  -  houses ;  the 
Judge  standeth  before  the  door;  the  battle  between  the  pow- 
ers of  light  and  the  powers  of  darkness  is  raging ;  heaven, 
earth,  and  hell  are  moved  on  the  subject  of  man's  eternal 
destiny.  And  shall  we,  can  we,  faintly  tell  of  the  great 
ruin  that  has  come  on  man,  or  of  the  great  salvation  pro- 
vided by  God  %  What  a  shame  that  upon  history,  politics, 
patriotism,  or  a  Greek  verb  men  should  be  all  alive ;  and 
yet  upon  the  fall  and  upon  redemption  there  should  be 
a  lifeless  languor.  Luther  said  a  preacher  ought  to  be 
ready  to  stake  body  and  life,  goods  and  glory,  on  the  truth 
of  his  message.  Such  a  man  will  not  be  tame  or  cold. 
Cecil :  "  The  world  will  allow  a  vehemence  approaching 
ecstasy  on  almost  every  subject  but  religion,  which,  above 
all  others,  will  j ustify  it."  And  yet  without  such  vehemence 
the  world  despises  the  professed  herald  of  salvation,  who 
languidly  or  drawlingly  delivers  his  message  from  God. 
They  naturally  suspect  his  sincerity.  They  justly  suspect 
his  fitness  for  his  office.  But  this  subject  must  come  up 
again  in  another  connection,  and  be  further  considered. 


CHAPTER  XVI. 

MANNER   OF   PREACHING — CONTINUED. 

11.  "We  must  preach  to  the  consciences  of  men,  not  to 
their  fancies  or  tastes.  Our  appeal  should  be  direct.  *  There 
is  a  moral  sense,  which  may  seem  to  be  appealed  to  in 
vain,  but  perhaps  it  never  is.  Some  effect,  which  shall 
glorify  God,  is  commonly  produced.  Peter's  sermon  on 
the  day  of  Pentecost  was  a  model  in  this  respect.  How  it 
bore  down  on  the  conscience  of  every  man.  Such  preach- 
ing was  not  uncommon  in  primitive  times.  By  the  di- 
vine blessing  it  had  an  effect  which  could  not  be  conceal- 
ed. Paul  says :  "  If  all  prophesy,  and  there  come  in  one 
that  believeth  not,  or  one  unlearned,  he  is  convinced  of  all, 
he  is  judged  of  all:  and  thus  are  the  secrets  of  his  heart 
made  manifest ;  and  so  falling  down  on  his  face  he  will 
worship  God,  and  report  that  God  is  in  you  of  a  truth."  1 
Cor.  xiv.,  24, 25.  This  is  the  kind  of  preaching  needed  in 
all  ages  of  the  Church — preaching  that  will  convince  and 
move  men  to  act  from  the  force  of  truth.  Men  can  not  ex- 
tinguish their  consciences  by  even  false  principles.  Herod 
was  a  Sadducee.  He  believed  neither  in  angel,  nor  spirit, 
nor  resurrection.  This  guilty  man  made  himself  more  vile 
by  beheading  the  faithful  John  Baptist.  Soon  after  Jesus 
began  to  be  much  spoken  of.  Many  were  the  conjectures 
respecting  him.  Some  said  that  he  was  Elias ;  some  that 
he  was  one  of  the  old  prophets ;  but  Herod  said  that 
"  John  the  Baptist  was  risen  from  the  dead,  and  therefore 
mighty  works  do  show  forth  themselves  in  him."  Mark 
vi.,  14-16.     His  Sadducean  principles  fled  before  the  pow- 


172  PASTOEAL   THEOLOGY. 

er  of  conscience,  as  thieves  from  an  armed  force  coming 
with  torches  to  arrest  wrong-doers.  A  late  member  of  the 
British  Parliament  was  so  stung  by  his  conscience  for  swear- 
ing by  a  God  in  whose  existence  he  professed  want  of  be- 
lief, that  he  besought  his  countrymen  to  give  him  some  re- 
lief. A  solemn  and  direct  appeal  to  men's  consciences  al- 
ways has  some  effect. 

12.  "What  shall  we  say  of  sensational  preaching  %  It  is 
easy  to  speak  as  one  of  the  foolish  women  on  such  a  sub- 
ject. The  word  sensational  is  not  found  in  some  of  our 
best  dictionaries.  But  they  all  give  the  word  sensation. 
This  has  both  a  good  and  a  bad  meaning.  Sometimes  it 
means  that  excited  interest,  that  strongly  engaged  atten- 
tion, which  men  sometimes  experience.  In  this  sense  all 
effective  speaking  is  sensational.  In  this  sense  our  Lord's 
ministry  was  sensational.  It  produced  powerful  effects 
even  on  stubborn  opposers.  "Never  man  spake  like  this 
man."  "  They  were  astonished  at  his  doctrine,  for  his  word 
was  with  power."  "The  people  were  astonished  at  his 
doctrine,  for  he  taught  them  as  one  having  authority,  and 
not  as  the  scribes."  "And  they  were  all  amazed,  inso- 
much that  they  questioned  among  themselves,  saying,  What 
thing  is  this?  what  new  doctrine  is  this?"  "What  a 
word  is  this !"  Such  sensation  was  often  produced  by  the 
preaching  of  the  apostles,  by  the  preaching  of  Massillon,  of 
Livingston,  of  John  Elias,  of  Christmas  Evans,  of  Berridge, 
of  Whiteiield,  and  of  Edwards. 

But  by  sensational  preaching,  in  the  popular  use  of  that 
term,  is  commonly  meant  a  studied  effort  at  a  theatrical 
effect.  It  produces  an  effect  on  our  lower  nature.  Its  ap- 
peals are  not  to  conscience,  so  much  as  to  the  nervous  sen- 
sibilities. It  has  pretty  flashes,  but  it  has  only  sheet-light- 
ning, which  hurts  no  one,  moves  no  one.  Its  wdiole  power 
is  theatrical.     Its  effect  soon  passes  away.    Saints  and  sin- 


MANNER   OF   PREACHING.  173 

aers  are  affected  alike  by  it.  It  often  gives  thrusts  at  se- 
rious, edifying  preaching.  If  the  people  are  interested  and 
pleased,  the  preacher  lias  gained  his  point.  He  aims  not  to 
profit,  but  to  fascinate  them.  If  they  think  he  is  a  charm- 
ing preacher,  he  thinks  they  are  charming  hearers.  Such 
preaching  ought  not  to  be  encouraged.  It  is  not  to  the 
glory  of  God  or  the  salvation  of  souls. 

13.  We  must  preach  the  Gospel  diligently,  in  season  and 
out  of  season,  publicly  and  from  house  to  house,  by  day 
and  by  night.  Chrysostom  preached  so  much  that  Eras- 
mus says,  "  I  know  not  whether  more  to  admire  the  inde- 
fatigableness  of  the  man  or  of  his  hearers."  Whitefield 
died  at  the  age  of  fifty-six  years,  yet  he  set  the  world  on 
fire  by  his  eighteen  thousand  sermons,  before  he  breathed 
out  his  great  and  gallant  soul  into  the  hands  of  his  Maker. 
Generally  we  should  preach  better,  if  we  preaehed  more. 
In  a  letter  to  Farel,  Calvin  discloses  something  of  his  life 
of  toil:  "When  the  messenger  called  for  my  book  (Ills 
Commentary  on  Eomans),  I  had  twenty  sheets  to  revise — 
to  preach — to  read  to  the  congregation — to  write  forty-two 
letters — to  attend  to  some  controversies,  and  to  return  an- 
swers to  more  than  ten  persons,  who,  seeking  advice,  inter- 
rupted me  in  the  midst  of  my  labors."  He  preached  or 
lectured  nine  times  a  week,  as  some  affirm.  Augustine  was 
right:  "Episcopatus  non  est  artificium  transigendse  vitse." 
The  office  of  a  bishop  is  not  a  device  for  spending  an  easy 
life.  Quesnel:  "The  sacred  ministry  is  not  a  state  of 
idleness  or  of  delight ;  but  a  holy  warfare,  in  which  there 
are  always  toils  and  fatigues  to  be  endured."  Whoever  is 
not  resolved  courageously  to  maintain  the  interests  of  Jesus 
Christ,  and  to  labor  continually  to  enlarge  his  kingdom,  is 
not  fit  for  the  warfare.  A  true  minister  must  be  at  his 
work  late  and  early.  Alas  !  for  most  of  us,  "  life  is  half 
spent  before  we  know  what  it  is."    Yet  the  diligence  call- 


174  PASTOEAL   THEOLOGY. 

ed  for  is  neither  drudgery  nor  a  pragmatical  ofiiciousness. 
Nor  is  there  any  thing  in  the  required  diligence  inconsist- 
ent with  requisite  rest  and  recreation.  Our  blessed  Lord 
once  said  to  his  disciples, "  Come  ye  yourselves  apart  into 
a  desert  place,  and  rest  a  while."  Mark  vi.,  31.  The  bow 
must  be  sometimes  unbent,  or  it  will  lose  its  elasticity. 
The  Lord  is  not  a  hard  Master.  And  yet  a  lazy  ministry 
is  a  curse  to  any  people,  and  is  accursed  of  God.  Hear  his 
awful  words :  "All  ye  beasts  of  the  field,  come  to  devour, 
yea,  all  ye  beasts  in  the  forest.  His  watchmen  are  blind : 
they  are  all  ignorant,  they  are  all  dumb  dogs,  they  can  not 
bark ;  sleeping,  lying  down,  loving  to  slumber.  Yea,  they 
are  greedy  dogs,  which  can  never  have  enough,  and  they 
are  shepherds  that  can  not  understand :  they  all  look  to 
their  own  way,  every  one  for  his  gain,  from  his  quarter. 
Come  ye,  say  they,  I  will  fetch  wine ;  and  we  will  fill  our- 
selves with  strong  drink ;  and  to-morrow  shall  be  as  this 
day,  and  much  more  abundant."  Isa.  lvi.,  9-12.  Here 
we  see  God's  anger  against  laziness,  and  its  kindred  vices 
ignorance,  covetousness,  and  luxuriousness.  Luther  urges 
that  a  preacher  should  be  sure  what  he  means  to  say,  and 
so  should  study  diligently.  "No  unfit  emblem  for  the 
ministry  is  to  be  found  on  the  seal  of  one  of  our  religious 
societies — the  ox  standing  between  the  altar  and  the  plow 
— with  the  inscription, i  In  utrumque  paratus' — ready  for 
either,  service  or  sacrifice,  the  yoke  or  the  knife." 

14.  These  thoughts  suggest  the  subject  of  the  length  of 
sermons.  This  is  a  matter  of  interest.  There  is  no  little 
diversity  of  opinion  and  practice  on  this  subject.  The 
"Word  of  God  fixes  no  length  to  our  discourses.  The  first 
extended  account  we  have  of  formal  preaching  is  in  the 
Book  of  ISTehemiah.  It  lasted  for  several  days.  The 
preachers  were  on  a  pulpit,  and  when  one  was  tired  an- 
other took  his  place.     The  congregation,  which  was  made 


MANNEE   OF   PEEACHING.  175 

up  of  men  and  women,  stood,  thus  forming  a  compact  body 
of  listeners.  The  preaching  lasted  from  the  morning  until 
midday.  Neh.  viii.,  1-8.  At  least  once  Paul  "  was  long 
preaching,"  and  "continued  his  speech  until  midnight." 
Acts  xx.,  7,  9.  The  Covenanters,  in  the  glens  and  mount- 
ains of  Scotland,  in  times  of  persecution  often  continued 
together  all  day,  as  a  measure  of  safety,  and  did  well  to 
have  some  religious  service  going  on  most  of  the  time. 
But  all  these  were  extraordinary  occasions,  calling  for  un- 
usual services.  In  an  ordinary  and  settled  state  of  the 
Church,  such  protracted  services  are  out  of  place.  Still 
there  is  diversity  in  practice.  Luther :  "  A  preacher  should 
know  when  to  stop."  Doddridge :  "  Know  when  to  have 
done."  Witherspoon :  "  Quit  when  you  are  done."  Jay 
recommends  that  a  sermon  should  not  exceed  forty-five 
minutes.  Dr.  Samuel  Miller  advised  the  same  thing. 
Whitelield  seldom  preached  longer  than  forty-live  min- 
utes. It  can  not  be  denied  that  much  depends  on  the 
temper  of  the  audience,  and  that  is  much  affected  by  the 
spirit  of  the  preacher.  Many  a  good  sermon  has  been 
preached  in  fifteen  or  twenty  minutes.  Others  have  ranged 
from  one  hour  to  two  and  a  half  hours.  If  the  people  see 
that  a  preacher  is  full  of  matter,  greatly  impressed  with 
his  subject,  and  making  no  needless  digressions,  they  will 
not  be  apt  to  wish  him  to  cut  short  his  discourse.  A 
preacher  who  drawls  and  multiplies  words  is  tiresome,  if 
he  speaks  but  twenty  minutes.  He  who  wears  out  all  the 
strength  of  the  people,  and  he  who  sacrifices  his  subject  to 
a  time-piece,  are  alike  unwise.  Lamont :  "  Nothing  can 
justify  a  long  sermon.  If  it  be  a  good  one,  it  need  not  be 
long ;  and  if  it  be  a  bad  one,  it  ought  not  to  be  long."  In 
this  as  in  many  other  things  God  has  left  us  a  large  liberty. 
He  is  a  wise  man  who  knows  how  to  use  that  liberty  dis- 
creetly.    In  his  lectures  on  preaching,  Mr.  Beecher  says : 


176  rASTOEAL    THEOLOGY. 

"  One  .word  as  to  the  length  of  sermons.  That  should 
never  be  determined  by  the  clock,  but  upon  broader  con- 
siderations ;  short  sermons  for  small  subjects,  and  long  ser- 
mons for  large  subjects.  It  does  not  require  that  sermons 
should  be  of  any  uniform  length.  Let  one  be  short,  and 
the  next  long,  and  the  next  intermediate.  It  is  true  that 
it  is  bad  policy  to  fatigue  men,  but  shortness  is  not  the 
only  remedy  for  that.  The  true  way  to  shorten  a  sermon 
is  to  make  it  more  interesting.  The  object  of  preaching  is- 
not  to  let  men  out  of  church  at  a  given  time.  The  length 
or  quality  of  a  sermon  must  be  determined  by  the  objects 
which  it  has  in  view.  Now  you  can  not  discuss  great 
themes  in  a  short  compass,,  nor  can  you  by  driblets — by 
sermons  of  ten  or  twenty  minutes — train  an  audience  to  a 
broad  consideration  of  high  themes.  There  is  a  medium. 
A  minister  ought  to  be  able  to  hold  an  audience  for  an 
hour  in  the  discussion  of  great  themes ;  and  the  habit  of 
ample  time  and  ample  discussion,  even  if  occasionally  it 
carries  with  it  the  incidental  evil  of  weariness,  will  in  the 
long  run  produce  a  nobler  class  of  minds  and  a  higher 
type  of  education  than  can  possibly  belong  to  the  school  of % 
dwarfed  sermonizers." 

15.  "We  must  preach  faithfully.  vVe  are  not  sent  to 
prophesy  smooth  things,  nor  to  sew  pillows  for  all  arm- 
holes.  The  native  depravity  of  man  and  the  cunning  of 
Satan  are  always  at  work  to  lull  men's  souls  into  security. 
Our  work  is  not  to  justify  men  to  God,  nor  to  take  sides 
with  rebels  against  their  Maker.  vYe  must  take  sides  with 
God  against  all  his  enemies.  In  this  matter  there  is  left 
us  no  discretion.  In  no  case  may  we  yield  to  the  wicked 
prejudices,  errors,  and  clamors  of  men.  We  can  not  main- 
tain God's  cause  by  stealth.  To  stand  faithful  among  the 
faithless,  to  make  open  and  fearless  war  on  unrighteous- 
ness, to  vindicate  the  right  and  the  true  in  Christian  faith 


MANNER   OF   PREACHING.  177 

and  morals,  is  the  covenanted  work  of  every  messenger  of 
the  Lord  of  hosts.  It  was  a  great  thing  for  Paul  to  be 
able  to  say,  "  I  kept  back  nothing  that  was  profitable  unto 
you."  Acts  xx.,  20.  "  We  are  not  as  many,  which  corrupt 
the  Word  of  God ;  but  as  of  sincerity,  but  as  of  God,  in 
the  sight  of  God  speak  we  in  Christ."  2  Cor.  ii.,  17.  "  See- 
ing we  have  this  ministry,  as  we  have  received  mercy,  we 
faint  not ;  but  have  renounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling  the  Word 
of  God  deceitfully;  but,  by  manifestation  of  the  truth, 
commending  ourselves  to  every  man's  conscience  in  the 
sight  of  God."  2  Cor.  iv.,  1,  2.  A  minister  of  Christ  may 
not  give  erroneous  interpretations  to  God's  Word.  He 
should  ever  employ  sound  speech  that  can  not  be  condemn- 
ed. In  this  age  there  is  great  need  of  uncorruptness  in 
doctrine.  Every  thing  is  cast  into  the  crucible  of  a  false 
philosophy.  The  proper  antagonist  and  antidote  of  error 
•is  truth — of  religious  error,  the  truth  of  God.  He  who 
would  rightly  use  that  Word  must  read  it,  study  it,  pray 
over  it,  and  speak  it  without  showing  any  favor  to  the 
great,  the  mighty,  or  the  popular  of  his  day.  He  may  not 
trim  his  sails  to  catch  the  breath  of  public  favor.  He  must 
tell  the  whole  story,  and  give  full  and  timely  warning. 
Bead  Ezekiel  iii.,  17-21. 

16.  We  must  preach  experimentally.  How  else  shall  wo 
reach  many  cases  among  our  hearers  %  Jay :  u  What  I 
have  always  deemed  the  best  kind  of  preaching  is  neither 
highly  doctrinal  nor  dryly  practical ;  but  distinguished  by 
what  I  should  call  expermientality,  or  a  constant  blending 
of  the  doctrines  and  practice  of  the  Gospel  strongly  with 
the  affections  and  feelings.  Many  of  our  Northern  divines 
have  been  sadly  deficient  here.  Their  sermons  have  had 
theology  enough  in  them,  and  were  well  methodized;  but 
there  was  little  in  them  to  rend  and  melt."     A  religious 

112 


178  PASTOEAL   TIIEOLOGY. 

character  without  experience  is  very  frail.  And  a  relig- 
ious character  formed  without  experimental  preaching  is 
almost  sure  to  be  feeble  and  sadly  out  of  proportion. 

17.  We  must  preach  with  discrimination, "  rightly  divid- 
ing the  Word  of  truth."  We  must  give  the  household  of 
faith  "  their  meat  in  due  season."  2  Tim.  ii.,  15 ;  Matt,  xxiv., 
45 ;  Luke  xii.,  42.  Mere  generalities  in  preaching  affect 
no  one.  While  the  success  of  any  ministry  greatly  depends 
on  a  nice  and  wise  discrimination,  there  is  hardly  any  good 
quality  more  lacking.  He  who  preaches  neither  the  law 
in  its  extent  and  spirituality,  nor  the  Gospel  in  its  fullness 
and  freeness,  but  a  sort  of  legalized  gospel  or  evangelical 
law ;  who  treats  penitent  believers  and  alarmed  hypocrites 
alike ;  who  sees  no  difference  between  loving  God  for  his 
own  infinite  excellence,  and  loving  him  in  the  hope  of  be- 
ing a  gainer  thereby,  will  preach  very  differently  from  the 
man  wTho  makes  just  distinctions.  It  is  sad  indeed  when 
through  bungling  awkwardness  we  afflict  those  whom  God 
comforts,  and  comfort  those  who  fight  against  him,  even 
though  they  do  it  secretly.  There  is  a  difference  between 
saints  and  sinners.     Let  the  line  there  drawn  be  vigorous. 

17.  Ministers  should  preach  with  authority.  That  does 
not  mean  an  assumptive  tone  or  an  arrogant  manner.  But 
it  does  mean  that  ministers  come  with  a  solemn  and  awful 
commission  from  heaven,  and  that  so  long  as  they  confine 
themselves  to  their  message  and  the  right  way  of  deliver- 
ing it,  their  words  have  the  sanction  of  God  and  of  eterni- 
ty. It  is  a  sad  thing  to  hear  a  minister  of  Christ  excusing 
himself,  and  almost  retracting  what  he  has  said,  lest  he  may 
have  hurt  some  one's  feelings.  To  a  young  minister  Paul 
said :  "  These  things  speak,  and  exhort,  and  rebuke  with  all 
authority.  Let  no  man  despise  thee."  Tit.  ii.,  15.  "  If 
any  man  speak,  let  him  speak  as  the  oracles  of  God." 
1  Peter  iv.,  11.     And  Jesus  himself  says :  "  He  that  hear- 


MANNER   OF  FKEACIIING.  179 

etli  you,  heareth  me ;  and  he  that  despiseth  yon,  despiseth 
me ;  and  he  that  despiseth  me,  despiseth  him  that  sent  me." 
Luke  x.,  17.  Compare  Matt,  xviii.,  18.  Aware  of  the 
awful  responsibility  of  himself  and  his  hearers,  the  servant 
of  Christ  will  bear  himself  with  a  dignity  far  removed 
from  both  levity  and  austerity. 

19.  We  must  preach  variously  and  seasonably.  Snow  is 
as  much  from  heaven  as  rain,  and  may  answer  as  good  a 
purpose.  Isa.  lv.,  9, 10.  But  we  do  not  want  snow  in  mid- 
summer, or  rain  in  harvest.  We  must  teach,  warn,  reprove, 
rebuke,  persuade,  convince,  comfort.  We  may  explain  a 
parable,  expound  a  psalm,  enforce  a  duty,  point  out  a  privi- 
lege, rehearse  a  history,  lead  men  by  kind  entreaty,  or  alarm 
them  by  awful  threatenings,  and  yet  be  doing  our  whole 
duty  at  the  time.  "  A  wise  man  regardeth  both  time  and 
judgment." 

20.  All  preaching  must  be  enforced  by  good  example. 
Though  a  man  may  do  some  good,  yet  he  is  not  likely  to 
be  very  useful  by  proclaiming  truths  which  sanctify  not 
his  own  soul.  With  good  reason,  therefore,  did  Paul  say 
to  a  young  minister :  "  Be  thou  an  example  of  the  believers, 
in  word,  in  conversation,  in  charity,  in  spirit,  in  faith,  in 
purity."  1  Tim.  iv.,  12.  What  can  a  preacher  do  without 
faith  —  faith  in  God,  faith  in  Christ,  faith  in  his  own 
message?  And  how  can  he  successfully  commend  even 
truths  wThich  are  contradicted  by  his  daily  behavior  ?  That 
which  has  given  great  power  to  many,  from  the  days  of 
the  apostles  down  to  this  time,  was  that  they  could  truly 
say :  "  We  believe,  and  therefore  speak."  Words  teach, 
but  example  draws — has  grown  into  a  saying  in  several 
languages.     The  worst  error  in  religion  is  a  wicked  life. 

21.  Ministers  should  preach  better  and  better.  Till  their 
faculties  begin  to  fail  through  age  or  disease,  there  should 
be  a  manifest  improvement  in  their  gifts  as  well  as  in  their 


180  PASTOEAL  TIIEOLOGY. 

graces.  So  Paul  teaches :  "  Meditate  upon  these  things  ; 
give  thyself  wholly  to  them ;  that  thy  profiting  may  appear 
to  all."  1  Tim.  iv.,  15.  It  is  a  sad  thing  when  a  man 
preaches  no  better  at  forty-five  than  he  did  at  twenty-five, 
especially  wThere  there  was  ample  room  for  improvement. 
John  Wesley  once  wTrote  to  a  minister :  "  Your  talent  in 
preaching  does  not  increase ;  it  is  about  the  same  as  it  was 
seven  years  ago ;  it  is  lively,  but  not  deep ;  there  is  little 
variety — there  is  no  compass  of  thought.  Reading  alone 
can  supply  this,  wTith  daily  meditation  and  daily  prayer. 
You  wrong  yourself  greatly  by  omitting  this.  You  can 
never  be  a  deep  preacher  without  it,  any  more  than  a 
thorough  Christian.  Oh,  begin  !  Fix  some  part  of  every 
day  for  private  exercises.  You  may  acquire  the  taste 
which  you  have  not.  What  is  tedious  at  first  will  after- 
ward be  pleasant.  Whether  you  like  it  or  not,  read  and 
pray  daily.  It  is  for  your  life ;  there  is  no  other  way ;  else 
you  will  be  a  trifler  all  your  days,  and  a  petty,  superficial 
preacher.  Do  justice  to  your  own  soul;  give  it  time  and 
means  to  grow ;  do  not  starve  yourself  any  longer."  When 
Paul  was  an  old  man  he  still  wanted  his  books  and  parch- 
ments.    2  Tim.  iv.,  13. 


CHAPTER  XVII. 

EARNEST     PKEACHING. 

Something  has  already  been  said  on  this  subject;  but 
the  importance  of  the  matter  demands  further  considera- 
tion. To  speak  to  men  of  eternal  things  as  if  they  were 
trifles  is  so  monstrous  that  none  will  argue  for  it. 

All  proper  earnestness  must  be  based  in  a  deep  religious 
experience.  Leighton :  "  It  is  a  cold,  lifeless  thing  to  speak 
of  spiritual  things  upon  mere  report ;  but  they  that  speak 
of  them  as  their  own,  as  having  share  and  interest  in  them, 
and  some  experience  of  their  sweetness,  their  discourse  of 
them  is  enlivened  by  firm  belief  and  an  ardent  affection ; 
they  can  not  mention  them  but  their  hearts  are  straight 
taken  with  such  gladness  as  they  are  forced  to  vent  in 
praises."  Some  have  greatly  erred  by  relying  on  their 
natural  temperament,  on  their  youthfulness,  or  on  the  ex- 
citement produced  by  the  presence  of  an  audience;  but 
these  are  wholly  insufficient  to  the  ends  of  fervent  preach- 
ing. Without  undervaluing  any  natural  gifts  or  advan- 
tages, we  may  yet  safely  affirm  that  youth  must  give  place 
to  age,  and  that  natural  vivacity  is  not  the  deep-toned  thing 
demanded  by  the  awfully  solemn  messages  Christ's  minis- 
ters have  to  deliver  to  the  perishing. 

And  without  this  fervor  there  will  soon  be  painfully 
manifest  a  time-serving  spirit,  and  an  unmanly  desire  to 
please  one's  hearers.  The  public  taste  will  then  be  far 
more  consulted  than  the  public  good.  Popular  vices  will 
be  handled  with  gentleness,  and  spiritual  wickedness  will 
reign  undisturbed.     "  It  is  a  mighty  shame  and  dishonor 


182  PASTOKAL   THEOLOGY. 

to  employ  excellent  faculties  and  abundance  of  humor  to 
please  men  in  their  vices  and  follies."  All  such  use  of  our 
powers  is  a  base  prostitution. 

Of  all  the  men  who  have  been  greatly  useful  as  heralds 
of  salvation,  not  one  was  marked  by  coldness  or  tameness. 
On  the  contrary,  fire  from  heaven  came  down  and  kindled 
their  affections  into  a  glow.  As  nothing  is  more  useful  in 
such  a  matter  than  striking  examples,  it  may  be  well  here 
to  refer  to  a  few  such  as  are  known  to  have  abounded  in 
labors  and  in  success. 

One  of  the  best  preachers  that  Scotland  ever  produced 
was  John  Livingston,  the  ancestor  of  the  family  of  Living- 
ston in  the  United  States.  Since  the  days  of  the  apostles, 
perhaps  no  man  has  ever  preached  with  more  power  or 
more  success,  at  least  on  some  occasions.  He  says :  "  Ear- 
nest faith  and  prayer,  a  single  aime  at  the  glory  of  God  and 
good  of  people,  a  sanctified  heart  and  carriage,  shall  availl 
much  for  right  preaching.  There  is  sometimes  somewhat 
in  preaching  that  can  not  be  ascribed  either  to  the  matter 
or  expression,  and  can  not  be  described  what  it  is,  or  from 
whence  it  cometh,  but  with  a  sweet  violence  it  pierceth 
into  the  heart  and  affections,  and  comes  immediately  from 
the  Lord.  But  if  there  be  any  way  to  attaine  to  such  a 
thing,  it  is  by  a  heavenly  disposition  of  the  speaker." 
Again  he  says :  "  I  never  preached  ane  sermon  which  I 
would  be  earnest  to  see  in  wryte  but  two :  the  one  was  on 
ane  Munday  after  the  communion  at  Shotts,  and  the  other 
on  ane  Munday  after  the  communion  at  Holywood ;  and 
both  these  times  I  had  spent  the  whole  night  before  in 
conference  and  prayer  with  some  Christians,  without  any 
more  than  ordinary  preparation ;  otherwayes,  my  gift  was 
rather  suited  to  simple,  common  people,  than  to  learned 
and  judicious  auditors." 

In  his  life  of  Baxter,  Jenkyn  says :  "  In  preaching,  Bax- 


EARNEST  PEEACIIING.  183 

tor's  heart  burned  within  him ;  and  while  he  was  speaking, 
a  live  coal  from  the  altar  fired  his  sermons  with  seraphic 
fervor.  Into  his  pulpit  he  brought  all  the  energies  of  his 
entire  nature.  He  had  a  large  mind,  an  acute  intellect,  a 
melting  heart,  a  kindling  eye,  and  a  l  moving  voice,'  and  he 
called  on  all  that  was  within  him  to  aid  him  in  his  preaching. 
Being  deeply  earnest  himself,  he  wished  his  hearers  to  be 
deeply  earnest.  Himself  being  a  burning  light,  he  wished 
to  flash  the  hallowed  fire  into  the  hearts  of  others.  He 
seems  never  to  have  studied  action,  nor '  the  start  theatric' 
The  only  teacher  that  gave  him  lessons  in  action  and  atti- 
tude was  feeling — real,  genuine,  holy  feeling;  and  this 
taught  him  how  to  look,  how  to  move,  and  how  to  speak. 
In  preaching,  as  well  as  in  every  thing  religious,  he  be- 
lieved with  Paul  that l  it  is  a  good  thing  to  be  zealously 
affected  always;'  and,  consequently,  that  earnest,  fervid 
preaching  is  truly  apostolic." 

Two  lines  of  Baxter's  disclose  his  purpose : 

"I'll  preach  as  though  I  ne'er  should  preach  again, 
And  as  a  dying  man  to  dying  men." 

Dr. Bates  says  o|  him:  "He  had  a  marvelous  felicity 
and  copiousness  in  speaking.  There  was  a  noble  negli- 
gence in  his  style.  His  great  mind  could  not  stoop  to  the 
affected  eloquence  of  words.  He  despised  flash  oratory. 
But  his  expressions  were  so  clear  and  powerful,  so  convin- 
cing to  the  understanding,  so  entering  into  the  soul,  so  en- 
gaging the  affections,  that  those  were  as  deaf  as  an  adder 
who  were  not  charmed  by  so  wise  a  charmer." 

Byle  says :  Baxter  had  "  an  earnestness  of  manner  that 
swept  every  thing  before  it  like  a  torrent.  .  .  .  He  alwa}Ts 
spoke  like  one  who  saw  God,  and  felt  death  at  his  back." 

Melvill  Home,  speaking  of  Fletcher-  of  Madeley,  says : 
"  On  my  occasional  visits  I  was  struck  with  several  things. 


184  PASTOKAL   THEOLOGY. 

Preaching  on  Noah  as  a  type  of  Christ,  he  was  in  the  midst 
of  a  most  animated  description  of  the  terrible  day  of  the 
Lord,  when  he  suddenly  paused.  Every  feature  of  his  ex- 
pressive countenance  was  marked  with  painful  feeling; 
and  striking  his  forehead  with  the  palm  of  his  hand,  he  ex- 
claimed, '  Wretched  man  that  I  am  !  Beloved  brethren,  it 
often  cuts  me  to  the  soul,  as  it  does  at  this  moment,  to  re- 
flect that,  while  I  have  been  endeavoring  by  the  force  of 
truth,  by  the  beauties  of  holiness,  and  even  by  the  terrors 
of  the  Lord,  to  bring  you  to  walk  in  the  peaceful  paths  of 
righteousness,  I  am,  with  respect  to  many  of  you  who  re- 
ject the  Gospel,  only  tying  millstones  about  your  neck,  to 
sink  you  deeper  into  perdition.'  The  whole  church  was 
electrified,  and  it  was  some  time  before  he  could  resume 
the  subject. 

"  On  another  occasion,  after  the  morning  service,  he  ask- 
ed if  any  of  the  congregation  could  give  him  the  address 
of  a  sick  man  wdiom  he  was  desired  to  visit.  He  was  an- 
swered, '  He  is  dead,  sir.'  <  Dead !  dead !'  he  exclaimed ; 
*  another  soul  launched  into  eternity !  What  can  I  do  for 
him  now  %  Why,  my  friends,  will  you  so  frequently  serve 
me  in  this  manner  ?  I  am  not  informed  that  you  are  ill 
till  I  find  you  dying,  or  hear  that  you  are  dead !' 

"  Then,  sitting  down,  he  covered  his  head  with  his  gown ; 
and  when  the  congregation  had  retired,  he  walked  home 
buried  in  sorrow,  as  though  he  had  lost  a  friend  or  brother." 

Few  men  have  afforded  a  brighter  example  of  fervor  in 
proclaiming  the  Gospel  than  George  Whitefield.  Although 
he  died  at  the  age  of  fifty-six,  yet  he  had  preached  more 
than  eighteen  thousand  times.  With  what  ardor  he  did 
this,  his  many  tears  and  his  whole  manner  abundantly  de- 
clared, lie  was  indeed  a  burning  and  a  shining  light.  He 
lived  to  win  souls  to  Christ.  He  subordinated  every  thing 
to  this  great  purpose.     He  lived,  he  prayed,  he  read,  he 


EAKNEST   PEEACIIING.  185 

wept,  lie  rejoiced  to  accomplish  this  one  great  end,. the  sav- 
ing of  men's  souls.  He  turned  every  thing  to  account  in 
preaching.  When  he  first  visited  Edinburgh,  he  went  to 
witness  a  public  execution.  The  next  day  he  preached  on 
Christ's  crucifixion,  and  said :  "  I  know  that  many  of  you 
will  find  it  difficult  to  reconcile  my  appearance  yesterday 
with  my  character.  I  went  as  an  observer  of  human  nat- 
ure, and  to  see  the  effect  such  an  example  would  have  on 
those  who  witnessed  it.  /  watched  the  conduct  of  almost 
every  person  present  on  that  awful  occasion  /  and  I  was 
highly  pleased  with  their  demeanor,  which  has  given  me  a 
very  favorable  opinion  of  the  Scottish  nation.  Your  sym- 
pathy was  visible  in  your  countenances,  particularly  when 
the  moment  arrived  when  your  unhappy  fellow  -  creature 
was  to  close  his  eyes  on  this  world  forever.  Then  you  all, 
as  if  moved  by  one  impulse,  turned  your  heads  aside  and 
wept!  And  those  tears  were  precious,  and  will  be  had  in 
remembrance.  How  different  was  it  when  the  Saviour  of 
mankind  was  extended  on  the  cross!  The  Jews,  instead 
of  sympathizing  in  his  sorrows,  triumphed  in  them.  They 
reviled  him  with  words  even  more  bitter  than  the  gall 
and  vinegar  they  gave  him  to  drink.  Not  one  of  all  that 
witnessed  his  pains  turned  aside  his  head,  even  in  the  last 
pang  !  Yes,  my  friends,  there  was  one;  that  glorious  Lu- 
minary veiled  his  brightness,  and  traveled  in  his  course  in 
ten-fold  night."  Such  words  from  Whitefield  must  have 
overwhelmed  many  a  mind,  not  so  much  by  their  elo- 
quence as  by  the  display  of  the  fervor  of  the  preacher,  who 
was  laying  all  nature,  all  history,  and  all  passing  events 
under  contribution  to  aid  him  in  his  high  calling. 

In  1852  there  was*  a  Scottish  missionary  in  South  Africa, 
whose  name  was  Morgan.  A  Baptist  missionary  thus  wrote 
concerning  him :  il  He  preaches  uniformly  four  times  on 
the  Sabbath,  twice  in  English  and  twice  in  Dutch ;  trains 


186 


PASTOEAL   THEOLOGY. 


his  own  choir,  and  conducts  his  own  singing  and  his  own 
Sabbath-school,  and  has  charge  of  a  numerous  mission  and 
charity  school,  in  which  he  spends  much  of  his  time  during 
the  week  days.  He  is  also  either  chairman  or  secretary  of 
nearly  all  the  benevolent  societies  in  the  town,  and  gen- 
erally gets  up  their  reports."  ISTow,  although  it  is  possible 
for  a  man,  through  a  pragmatical  turn  of  mind,  to  be  offi- 
cious in  many  things,  and  even  for  a  time  to  make  quite  a 
show  of  zeal,  without  any  depth  of  religious  feeling,  yet 
it  is  not  probable  that  a  man  would  long  continue  such  a 
course  as  that  pursued  by  Mr.  Morgan  unless  he  had  fer- 
vent love  to  Christ.  To  abound  in  such  labors  is  no  mean 
sign  that  one  abounds  in  faith  and  love. 

But  we  have  other  examples,  and  safer  than  those  cited. 
Paul  says  to  the  elders  of  the  Church  at  Ephesus :  "  By 
the  space  of  three  years  I  ceased  not  to  warn  every  one 
night  and  day  with  tears."  Acts  xx.,  31.  And  we  know  how 
zealously  he  traversed  the  earth  in  search  of  God's  elect, 
testifying  both  to  the  Jews,  and  also  to  the  Greeks,  repent- 
ance toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 
In  all  this  he  was  but  following  the  example  of  other  holy 
men,  and  especially  of  him  who  was  without  spot,  and  sep- 
arate from  sinners. 

How  matchless  was  the  zeal  of  the  blessed  Saviour.  No 
discouragements  could  repress  his  ardor,  no  ingratitude 
quench  his  love  for  souls,  no  weariness  make  him  neglect 
the  work  the  Father  gave  him  to  do.  On  the  mount,  in 
the  ship,  by  the  sea-side,  by  Jacob's  well,  in  the  field  and 
in  the  temple,  his  heart  still  glowed  with  zeal  for  God's 
glory;  and  his  "hands  dropped  with  myrrh,  and  his  fin- 
gers with  sweet-smelling  myrrh  upon  the  handles  of  the 
lock."  The  zeal  of  God's  house  consumed  him.  lie  hath 
in  all  things  set  us  an  example  that  we  should  follow  his 
steps. 


EAKNEST   PREACHING.  187 

All  these  examples  are  safe  and  good.  Nor  are  the 
teachings  of  pious  men  less  clear  than  their  examples. 
Richard  Baxter  says :  "  How  few  ministers  do  preach  with 
all  their  might !  or  speak  about  everlasting  joy  or  torment 
in  such  a  manner  as  to  make  men  believe  that  they  were 
in  ^ood  earnest.  It  would  make  a  man's  heart  ache  to  see 
a  company  of  dead  and  drowsy  sinners  sit  under  a  minis- 
ter, and  not  have  a  word  that  is  like  to  quicken  or  awaken 
them.  To  think  with  ourselves,  0  if  these  sinners  were 
convinced  and  awakened,  they  might  yet  be  converted  and 
live.  And,  alas !  we  speak  so  drowsily  or  gently  that  sleepy 
sinners  can  not  hear.  The  blow  falls  so  light  that  hard- 
hearted persons  can  not  feel  it.  Most  ministers  will  not 
so  much  as  put  out  their  voice,  and  stir  up  themselves  to 
an  earnest  utterance.  But  if  they  do  speak  out  loud  and 
earnestly,  how  few  do  answer  it  with  earnestness  of  mat- 
ter !  And  then  the  voice  doth  but  little  good,  the  people 
will  take  it  for  a  mere  bawling,  when  the  matter  doth  not 
correspond. 

"It  would  grieve  one  to  hear  what  excellent  doctrine 
some  ministers  have  in  hand,  and  let  it  die  in  their  hand 
for  want  of  close  and  lively  application.  What  fit  matter 
they  have  for  convincing  sinners,  and  how  little  do  they 
make  of  it ;  and  what  a  deal  of  good  it  might  do  if  it  were 
sent  home ;  and  yet  they  can  not  or  will  not  do  it.  O  sirs ! 
how  plain,  how  close  should  we  deliver  a  message  of  such 
a  nature  as  ours !  When  the  everlasting  life  or  death  of 
men  is  concerned  in  it,  methinks  we  are  nowhere  so  want- 
ing as  in  this  seriousness.  There  is  nothing  more  unsuit- 
able to  such  a  business  than  to  be  slight  and  dull.  What ! 
speak  coldly  of  God !  and  for  men's  salvation !  Can  we 
believe  that  our  people  must  be  converted  or  condemned, 
and  yet  we  speak  in  a  drowsy  tone !  In  the  name  of  God, 
brethren,  labor  to  awaken  your  hearts  before  you  come; 


188  PASTORAL  THEOLOGY. 

and  when  you  are  in  the  work,  that  yon  may  he  fit  to 
awaken  the  hearts  of  sinners.  Kemember  that  they  must 
either  be  awakened  or  damned ;  and  a  sleepy  preacher  will 
hardly  awaken  them." 

The  elder  President  Edwards  bears  a  concurrent  tes- 
timony, lie  says :  "  Two  things  exceeding  needful  in  min- 
isters, as  they  would  do  any  great  matters  to  advance  the 
kingdom  of  Christ,  are  zeal  and  resolution.  Their  influ- 
ence and  power,  to  bring  to  pass  great  effects,  is  greater 
than  can  be  well  imagined.  A  man  of  but  an  ordinary 
capacity  will  do  more  with  them  than  one  of  ten  times  the 
parts  and  learning  without  them.  .  .  .  While  we  are  cold 
and  heartless,  and  only  go  on  in  a  dull  manner,  in  an 
old  formal  round,  we  shall  never  do  any  great  matters." 
Again :  "  I  think  an  exceeding  affectionate  way  of  preach- 
ing about  the  great  things  of  religion  has  in  itself  no  tend- 
ency to  beget  false  apprehensions  of  them;  but  on  the 
contrary,  a  much  greater  tendency  to  beget  true  apprehen- 
sions of  them,  than  a  moderate,  dull,  indifferent  way  of 
speaking  of  them.  ...  If  the  subject  be  in  its  own  nature 
worthy  of  very  great  affection,  then  speaking  of  it  with 
very  great  affection  is  most  agreeable  to  the  nature  of  that 
subject,  or  is  the  truest  representation  of  it,  and  therefore 
has  most  of  a  tendency  to  beget  true  ideas  of  it  in  the 
minds  of  those  to  whom  the  representation  is  made.  ...  I 
know  it  has  long  been  fashionable  to  despise  a  very  earnest 
and  pathetic  way  of  preaching.  .  .  .  Our  people  do  not  so 
much  need  to  have  their  heads  stored  as  to  have  their 
hearts  touched ;  and  they  stand  in  the  greatest  need  of 
that  sort  of  preaching  which  has  the  greatest  tendency  to 
do  this." 

Dr.  Adam  Clarke  says :  u  While  you  are  engaged  in  the 
pulpit  in  recommending  the  salvation  of  God,  endeavor  to 
feel  the  truth  you  preach,  and  diffuse  a  divine  animation 


EARNEST   PEE  ACHING.  1S9 

through  every  part.  As  the  preacher  appears  to  the  people, 
the  people  hear  and  believe.  You  may  set  it  down  as  an 
incontrovertible  truth  that  none  of  your  hearers  will  be 
more  affected  with  your  discourse  than  yourself.  A  dull, 
dead  preacher  makes  a  dull,  dead  congregation." 

Dr.  Coke,  speaking  of  "the  different  sources  whence 
arises  the  defect  of  zeal  in  ministers  of  the  Gospel,"  says  : 
"  We  can  not  too  often  set  them  before  our  eyes,  for  they 
are  the  poisoned  fountains  whence  flow  all  the  evils  of  the 

Church  of  Christ Frozen  discourses  will  never  set  on  fire 

the  souls  of  the  hearers.  Indeed,  how  can  these  ministers 
even  appear  to  the  people  as  animated  with  that  divine 
fire  which  carries  the  sparks  of  grace  to  the  coldest  and 
most  insensible  hearts,  who  themselves  are  all  ice  in  the 
practice  of  every  duty;  and  who  feel  not  themselves  all 
alive  for  the  salvation  of  either  their  brethren  or  them- 
selves ?  If  we  fill  up  our  public  duties  with  an  air  of  cus- 
tom, of  weariness,  of  reluctance  (which  is  inseparable  from 
a  life  of  lukewarmness),  and  of  unfaithfulness  in  the  pas- 
toral office,  we  shall  leave  the  same  dispositions  in  those 
who  hear  us." 

In  his  Student  and  Pastor,  Mason  says :  "  Endeavor  to 
affect  your  own  mind  with  what  you  deliver,  and  then  you 
will  not  fail  to  affect  the  minds  of  your  hearers." 

Bishop  Burnet  says:  "Artificial  eloquence  without  a 
flame  within  is  like  artificial  poetry;  all  its  productions 
are  forced  and  unnatural,  and  in  a  great  measure  ridicu- 
lous." 

Bishop  Wilkins  says :  "  'Tis  said  of  John  Baptist  that 
he  was  a  burning  and  shining  light.  Ardere  prius  est, 
lucere  jposterius ;  ardor  mentis  est  lux  doctrinoe!  'Tis  a 
hard  matter  to  affect  others  with  what  we  are  not  first  af- 
fected ourselves." 

That  great  master  of  human  nature  ajid  of  eloquence, 


190  PASTORAL   THEOLOGY. 

Quintilian,  says:  " Summa  quantum  ego  quidem  se?itio, 
circa  movendos  qffectus,  in  hoc  jposita  est,  ut  moveamurP 

Chrysostom  says:  "A  bishop  had  need  be  sober  and 
vigilant,  and  have  all  his  eyes  about  him,  who  lives  not 
only  for  himself,  but  for  so  great  a  multitude  of  people.  .  .  . 
Nothing  is  more  opposed  to  the  spirit  of  the  ministry  to 
which  the  Church  of  Christ  has  joined  us  than  a  quiet  and 
retired  life,  which  many  erroneously  regard  as  the  kind  of 
life  the  most  sublime  and  perfect." 

The  Rev.  Charles  Jerram  says :  "  May  we  ever  bear  in 
mind  that  the  Gospel  is  a  message  from  the  God  of  love : 
that  its  blessings  were  purchased  by  the  love  of  Christ,  and 
that  its  benefits  are  imparted  by  the  Holy  Ghost,  the  Com- 
forter, and  wre  shall  see  at  once  that  the  embassadors  of 
this  compassionate,  triune  God  never  act  in  character,  but 
when  the  law  of  love  is  in  their  hearts,  and  the  language 
of  it  upon  their  lips.  Oh,  that  we  could  each  appeal  to  our 
several  flocks  as  the  Apostle  did  to  the  Thessalonians,  and 
say :  '  We  were  gentle  among  you,  even  as  a  nurse  cherish- 
eth  her  children ;  so,  being  affectionately  desirous  of  you, 
we  were  willing  to  have  imparted  unto  you,  not  the  Gospel 
of  God  only,  but  also  our  own  souls,  because  ye  were  dear 
unto  us.' " 

Dr.  Wardlaw  says :  "  In  a  true  imitator  of  Jesus  and  of 
Paul  there  will  be  no  frigid  apathy,  no  listless  indifference ; 
but  whether  the  immediate  aim  of  his  preaching  be  the 
conversion  of  sinners  or  the  establishment  of  saints,  he  will 
speak  from  the  fullness  of  a  heart  melting  with  compassion 
and  glowing  with  love;  declaring  momentous  truth  in 
the  language  of  fervent  feeling;  uttering  'thoughts  that 
breathe'  in  '  words  that  burn.' " 

What  is  thus  taught  by  the  examples  and  solemnly  ex- 
pressed judgments  of  many  is  repeatedly  inculcated  in 
Holy  Writ.    Indeed,  how  can  the  following  Scriptures  be 


EARNEST   PREACHING.  191 

expounded  in  any  fair  way,  that  does  not  teach  that  the 
Gospel  is  rightly  preached  and  divine  truth  rightly  pro- 
claimed in  an  earnest  manner — in  a  manner  amounting  to 
what  most  men  would  call  vehemence  ?  "  Doth  not  wis- 
dom cry  ?  and  understanding  put  forth  her  voice  V  Prov. 
viiLj  1.  "  She  crieth  at  the  gates,  at  the  entry  of  the  city, 
at  the  coming  in  at  the  doors.  Unto  you,  O  men,  I  call ; 
and  my  voice  is  to  the  sons  of  man."  Prov.  viii.,  3, 4.  "Wis- 
dom crieth  without ;  she  uttereth  her  voice  in  the  streets." 
Prov.  i.,  20.  "  She  hath  sent  forth  her  maidens :  she  crieth 
upon  the  high  places  of  the  city."  Prov.  ix.,  3.  "  Speak  ye 
comfortably  to  Jerusalem,  and  cry  unto  her,  that  her  in- 
iquity is  pardoned."  Isa.  xl.,  2.  "  Cry  aloud,  spare  not, 
lift  up  thy  voice  like  a  trumpet,  and  show  my  people  their 
transgression,  and  the  house  of  Jacob  their  sin."  Isa. 
lviii.,  1.  "  The  Spirit  of  the  Lord  God  is  upon  me,  because 
the  Lord  hath  anointed  me  to  preach  good  tidings  to  the 
meek, ...  to  proclaim  liberty  to  the  captives,  and  the  open- 
ing of  the  prison  to  them  that  are  bound.  To  proclaim  the 
acceptable  year  of  the  Lord,  and  the  day  of  vengeance  of 
our  God."  Isa.  lxi.,  1,  2.  "  Go  and  cry  in  the  ears  of 
Jerusalem,  saying,  Thus  saith  the  Lord,"  etc.  Jer.  ii.,  2. 
"  Thus  saith  the  Lord  God,  Smite  with  thine  hand,  and 
stamp  with  thy  foot,  and  say,  Alas  for  all  the  evil  abomi- 
nations of  the  house  of  Israel."  Ezek.  vi.,  11.  *"  The  Lord 
of  hosts  shall  defend  them,  and  they  shall  devour  and  sub- 
due witli  slingstones ;  and  they  shall  drink,  and  make  a 
noise  as  through  wine."  Zech.  ix.,  15.  "  In  the  last  day, 
that  great  day  of  the  feast,  Jesus  stood  and  cried,  saying, 
If  any  man  thirst,  let  him  come  unto  me  and  drink."  John 
vii.,  37. 

Now  it  would  be  greatly  perverting  these  passages  of 
God's  Word  to  attempt  by  them  to  countenance  mere  blus- 
ter, boisterousness,  and  vociferation.     An  attempt  to  ex- 


192  PASTOEAL   THEOLOGY. 

liibit  an  earnest  manner  when  there  is  not  an  earnest  heart 
is  as  disgusting  and  futile  as  any  thing  can  well  be.  At 
the  same  time  they  are  utterly  opposed  to  tameness  and 
coldness  of  manner  in  proclaiming  the  Gospel.  They  even 
require  more  than  briskness  and  vivacity.  They  call  for 
holy  ardor,  for  rousing  earnestness.  It  is  easy  to  make 
any  thing  ridiculous  by  a  little  perversion;  but  it  is  impos- 
sible to  understand  these  Scriptures  as  teaching  less  than 
that  deep  pathos  is  appropriate  to  the  delivery  of  the  awful 
truths  of  religion. 

It  would  be  xery  unwise  to  hold  up  the  late  Rev.  Sidney 
Smith  as  a  safe  guide  in  life  or  doctrine;  yet  that  learned 
and  ingenious  man  saw  the  monstrous  absurdity  of  a  cold 
delivery  of  Gospel  truth.  He  says :  "  Why  are  we  natural 
every  where  but  in.  the  pulpit  ?  No  man  expresses  warm 
and  animated  feelings  any  where  else,  with  his  mouth 
alone,  but  with  his  whole  body ;  he  articulates  with  every 
limb,  and  talks  from  head  to  foot  with  a  thousand  voices. 
Why  this  holoplexia  on  sacred  occasions  alone  %  Why  call 
in  the  aid  of  paralysis  to  piety  %  Is  it  a  rule  of  oratory  to 
balance  the  style  against  the  subject,  and  to  handle  the 
most  sublime  truths  in  the  dullest  language  and  driest 
manner  ?  Is  sin  to  be  taken  from  men,  as  Eve  was  taken 
from  Adam,  by  casting  them  into  a  deep  slumber  %  Or 
from  what  possible  perversion  of  common-sense  are  we  all 
to  look  like  field-preachers  in  Zembla,  holy  lumps  of  ice 
numbed  into  quiescence,  and  stagnation,  and  mumbling  ? 
There  is,  I  grant,  something  discouraging  at  present  to  a 
man  of  sense  in  the  sarcastical  phrase  of  '  popular  preach- 
er;' but  I  am  not  entirely  without  hope  that  the  time  may 
come  when  energy  in  the  pulpit  may  be  no  longer  con- 
sidered as  a  mark  of  superficial  understanding ;  when  ani- 
mation and  affectation  will  be  separated ;  when  churches 
will  cease  (as  Swift  says)  to  be  public  dormitories;  and 


EARNEST  PEE  ACHING.  193 

sleep  be  no  longer  looked  upon  as  the  most  convenient 
vehicle  of  good  sense." 

It  then  becomes  a  matter  of  importance  that  we  should 
know  how  we  may  secure  and  maintain  proper  ardor  of 
feeling  as  preachers  of  righteousness.  The  following  sug- 
gestions may  be  of  use. 

1.  All  true,  proper  ardor  has  its  seat  in  a  renewed  heart, 
and  in  a  blessed  experience  of  the  precious  truths  of  relig- 
ion. 

2.  A  very  high  estimate  should  be  placed  on  this  ardor, 
and  we  should  earnestly  covet  it  as  one  of  the  best  gifts. 
It  is  the  fire  from  heaven  that  should  kindle  every  sacri- 
fice, that  should  glow  in  every  sermon.  As  the  body  with- 
out the  spirit  is  dead,  being  alone ;  so  all  our  ministrations 
will  be  but  poor  things  without  this  heavenly  animation. 

3.  We  should  pray  much  for  this  invaluable  blessing. 

4.  We  should  meditate  much  on  those  truths  which  are 
of  a  melting,  tender  nature,  and  labor  to  fill  our  hearts  with 
glowing  zeal  for  him  who  bled  and  died  for  us. 

5.  We  should  carefully  study  the  lives  and  characters  of 
those  men  who  have  been  models  of  earnestness  and  tender- 
ness in  preaching  the  Gospel. 

I 


CHAPTER  XVIII. 

POPULAR     PREACHING. 

It  is  estimated  that  there  are  not  less  than  fifty  thousand 
sermons  preached  in  the  United  States  every  week.  It  is 
not  improbable  that  ministers  do,  on  an  average,  preach 
four  or  five  thousand  sermons  in  their  life-time.  In  any 
view  of  the  subject  of  popular  preaching,  it  must  be  a  mat- 
ter of  deep  concern  to  every  wise  and  good  man  that  this 
proclamation  of  the  Gospel  should  be  made  in  a  proper 
way.  To  ministers  themselves,  it  should  be  an  absorbing 
matter  of  inquiry,  How  may  we  most  effectually  impress 
the  truths  we  preach  on  the  generation  whose  ears  we  may 
secure  ?  An  inquiry  of  greater  practical  importance  could 
hardly  be  made.  * 

Faith  cometh  by  hearing  the  Word  of  God.  Therefore, 
so  long  as  there  is  true  piety  in  the  world,  the  godly  will 
feel  an  interest  in  the  subject  of  preaching. 

Of  late  a  good  deal  has  been  said  in  some  quarters  re- 
specting the  style  proper  for  the  pulpit.  Some  prefer  ex- 
treme plainness,  and  some  a  high  polish.  No  doubt  some- 
thing is  due  to  the  peculiar  talents  of  each  speaker,  and 
something  also  to  the  character  of  each  congregation.  Ex- 
tremes should  be  avoided.  Nor  is  it  improbable  that  some 
doubt  will  still  remain  on  the  best  minds,  after  all  that  shall 
be  said.  Yet  it  is  very  important  that  we  have  correct 
principles  by  which  to  decide  such  questions.  The  follow- 
ing hints,  chiefly  in  the  words  of  others,  are  offered  for  re- 
flection : 

"  Moreover,  because  the  Preacher  was  wise,  he  still  taught 


POPULAR   PREACHING.  195 

tlie  people  knowledge :  yea,  lie  gave  good  heed,  and  sought 
out,  and  set  in  order  many  proverbs.  The  Preacher  sought 
to  find  out  acceptable  words ;  and  that  which  was  written 
was  upright,  even  words  of  truth."  Eccl.  xii.,  9, 10.  From 
this  passage  it  is  plain  that  sound  instruction  is  always  to 
be  sought  in  preaching ;  that  the  best  preachers  take  great 
pains,  and  that  some  words  are  better  adapted  than  others 
to  produce  the  desired  result. 

Paul  says :  "  We  use'great  plainness  of  speech :  and  not 
as  Moses,  which  put  a  veil  over  his  face,"  etc.  2  Cor.  iii., 
12, 13.  Again :  "  In  the  Church  I  had  rather  speak  five 
words  with  my  understanding,  that  by  my  voice  I  might 
teach  others  also,  than  ten  thousand  words  in  an  unknown 
tongue."  1  Cor.  xiv.,  19.  It  is  evident  the  apostle  would 
have  his  hearers  know  his  whole  meaning.  A  style  that 
obscures  the  sense  is  never  good. 

Still  the  question  recurs,  What  is  the  best  style  for  the 
pulpit  ?  Let  us  hear  what  some  of  the  mighty  dead  have 
said  on  the  suoject. 

Richard  Sibbes  was  one  of  the  best  preachers  and  writers 
of  his  day.  He  was  greatly  esteemed  by  Archbishop 
Usher.  He  wrote  many  wTorks,  but  the  most  celebrated 
are  The  Soul's  Conflict  and  The  Bruised  Reed.  Both  of 
these  are  commended  by  Izaak  Walton  in  his  will.  The 
latter  of  these  works  was  very  helpful  to  Richard  Baxter 
in  his  early  religious  experience,  and  is  to  this  day  one  of 
the  best  treatises  to  put  into  the  hands  of  weak  Christians. 
In  it  he  says:  " Divines  should  take  heed  likewise  that 
they  hide  not  their  meaning  in  dar/c  speeches,  speaking  in 
the  clouds.  Truth  feareth  nothing  so  much  as  conceal- 
ment, and  desireth  nothing  so  much  as  clearly  to  be  laid 
open  to  the  view  of  all ;  when  it  is  most  naked,  it  is  most 
lovely  and  powerful. 

"  Our  blessed  Saviour,  as  he  took  our  nature  upon  him, 


106  PASTOEAL   THEOLOGY. 

so  he  took  upon  liim  o\vc  familiar  manner  of  speech :  which 
was  part  of  his  voluntary  abasement.  St.  Paul  was  a  pro- 
found man  (1  Thess.  ii.,  7),  yet  became  as  a  nurse  to  the 
weaker  sort."     He  says  more  to  the  same  effect. 

William  Perkins  was  one  of  the  most  voluminous  writers 
of  his  day.  lie  enjoyed  a  high  reputation,  not  only  in  En- 
gland, but  on  the  Continent.  The  translation  of  his  works 
into  Dutch  drew  forth  an  attack  from  Arminius.  This  is 
said  to  have  led  to  the  calling  of  the  Synod  of  Dort.  Piety 
and  good  sense,  rather  than  ingenuity  and  logical  power, 
characterize  his  WTitings.  He  seems  to  have  laid  out  his 
whole  strength  in  making  things  plain.  It  is  pleasing  to 
see  that,  after  lying  for  a  time  rather  in  obscurity,  his 
works  begin  to  be  again  sought  after.  He  says :  "  It  is  no 
disgrace  for  learned  ministers  in  a  plain  and  familiar  man- 
ner to  catechize.  This  is  to  lay  the  foundation,  without 
which  all  labor  in  preaching  is  vain.  ...  It  is  a  fault  in 
many  that  they  love  to  hear  sermons  which  are  beyond 
their  reach,  in  which  they  stand  and  wonder  at  the  preach- 
er ;  and  plain  preaching  is  little  respected  of  such." 

Bishop  Hall,  of  whose  works  Bayle  says  that  they  abound 
with  fine  thoughts,  excellent  morality,  and  a  great  deal  of 
piety,  and  whose  judgment  and  acuteness  have  won  for 
him  the  title  of  the  English  Seneca,  says:  "Much  orna- 
ment is  no  good  sign ;  painting  of  the  face  argues  an  ill 
complexion  of  body,  or  a  worse  mind.  Truth  hath  a  face 
both  honest  and  comely,  and  looks  best  in  her  own  colors. 
But,  above  all,  divine  truth  is  most  fair,  and  scorns  to  bor- 
row beauty  of  man's  wit  or  tongue.  She  loves  to  come 
forth  in  her  native  grace,  like  a  princely  matron.  .  .  .  She 
is  to  command  reverence  and  be  kneeled  to,  not  to  be  treated 
with  levity.  To  prank  her  up  in  vain  dresses  and  fashions 
is  most  abhorrent  from  her  nature.  .  .  .  She  would  be  plain, 
but  not  base  nor  sluttish.    She  would  be  clad  not  tawdry, 


POPULAR  PREACHING.  197 

yet  not  in  rags ;  she  likes  as  little  to  be  set  out  basely  as  to 
seem  credited  with  gay  colors.  It  is  no  small  wisdom  to 
know  her  proper  dress,  but  more  to  follow  it,  and  so  to 
keep  the  mean,  that,  while  we  please  her,  we  disquiet  not 
the  beholders." 

John  Flavel,  whose  success  as  a  preacher  and  writer  is 
well  known,  in  introducing  his  Treatise  on  Providence, 
says :  "  I  have  not  had  much  regard  to  the  dress  and  orna- 
ment in  which  this  discourse  is  to  go  abroad,  for  I  am 
debtor  both  to  the  strong  and  the  weak,  the  wise  and  the 
foolish.  And  in  all  my  observation,  I  have  not  found  that 
ever  God  hath  much  use  of  labored  periods,  rhetorical 
flourishes,  and  elegancies  to  improve  the  power  of  religion 
in  the  world.  Yea,  I  have  observed  how  Providence  hath 
sometimes  rebuked  good  men,  when  upon  other  subjects 
they  have  too  much  affected  these  pedantic  fooleries,  in 
withdrawing  from  them  its  usual  aids,  and  exposing  them 
to  shame." 

Edward  Parsons,  who  edited  Charnock's  works,  describ- 
ing a  good  minister  of  Jesus  Christ,  says :  "  Knowing  that 
however  men  are  pleased,  they  can  not  be  converted  by 
tropes  and  figures,  by  oratorical  gesticulations,  or  by  any 
arts  exclusively  human,  he  directs  his  attention  solely  to 
the  Word  of  truth.  By  that  truth  alone,  as  applied  by  the 
Holy  Spirit,  he  commends  himself  to  every  man's  con- 
science in  the  name  of  God;  and  by  that  truth  alone  his 
ministerial  usefulness  is  secured.  He  is  therefore  supreme- 
ly studious  of  the  subject-matter  of  his  sermons ;  and,  next 
to  the  inspired  volume,  he  attaches  the  highest  value  to 
those  writings  which  he  finds  most  eminently  enriched 
with  theological  sentiments ;  and  no  author  is  too  doctrinal 
for  him,  who  is  at  the  same  time  experimental  and  practi- 
cal." 

John  Brown,  of  Haddington,  in  his  sixth  Tract,  has  some 


198  PASTOEAL   THEOLOGY. 

very  solemn  thoughts,  which  he  puts  into  the  mouth  of  a  pas- 
tor. He  says :  "  Where  is  my  constant  travailing  in  birth 
till  Christ  be  formed  in  the  souls  of  men  ?  Where  are  the 
agonies  which  my  heart  hath  undergone,  both  in  the  night 
and  the  day,  while  the  saving,  the  sanctifying  presence  of 
God  was  denied  to  me  or  to  my  flock  ?  Nay,  how  often 
hath  pride  been  almost  all  in  all  to  me !  How  often  it 
hath  chosen  my  companions !  my  dress  !  my  victuals  ! — 
hath  chosen  my  text,  my  subject,  my  language  !  how  often 
indited  my  thoughts !  and,  to  the  reproach,  the  blasting  of 
the  Gospel,  hath  decked  my  sermon  with  tawdry  ornaments 
and  fancies,  as  if  it  had  been  a  stage  play !  how  often  it 
hath  blunted  Jesus's  sharp  arrows  of  truth  with  its  swollen 
bombast  or  silken  smoothness !" 

The  elder  President  Edwards  says:  "I  do  not  desire 
that  the  sword  of  the  Spirit  should  be  sheathed  or  gently 
handled  by  ministers ;  but  let  it  be  used  as  a  two-edged 
sword,  to  pierce  even  to  the  dividing  asunder  soul  and 
spirit,  joints  and  marrow;  let  conscience  be  dealt  with, 
without  any  compliments ;  let  ministers  handle  it  in  flam- 
ing fire,  without  having  any  more  mercy  on  it  than  the 
furnace  has  on  those  metals  that  are  tried  in  it." 

John  Howe  says :  "  In  such  a  time,  when  the  Spirit  of 
the  Lord  shall  be  poured  forth  plentifully,  sure  ministers 
shall  have  their  proportionable  share.  And  when  such  a 
time  as  that  shall  come,  I  believe  you  will  hear  much  other 
kind  of  sermons,  or  they  will  who  shall  live  to  such  a  time, 
than  you  are  wont  to  do  nowadays ;  souls  will  surely  be 
dealt  withal  at  another  kind  of  rate." 

Similar  extracts  might  easily  be  taken  from  a  multitude 
of  writers  no  less  revered  in  the  Christian  world.  They 
are  given  almost  without  comment,  because  they  speak 
clearly,  and  the  weight  of  their  opinions  would  not  in  any 
way  be  increased  by  observations  upon  them. 


POPULAR  PEE  ACHING.  199 

If  any  one  should  ask,  What  then  can  be  done  to  im- 
prove the  excellence  of  preaching  1  take  these  hints. 

We  must,  on  all  proper  occasions,  believe  and  show  that 
such  elevation  is  desirable  and  necessary.  If  we  are  doing 
well  enough,  the  idea  of  doing  better  is  fanciful.  On  such 
a  subject  it  is  easy  to  be  rash,  inflame  angry  feelings,  and 
awaken  unprofitable  controversies.  But  is  it  not  true  that 
the  ministry  needs  elevation  in  fervent  piety,  burning  zeal, 
a  wise  address,  and  solid  learning  ?  Have  we  already  at- 
tained, or  are  we  already  perfect?  Surely  we  might  do 
much  better  than  we  are  doing.  With  the  zeal  of  Gilbert 
Tennent,  John  Blair  Smith,  or  James  Robinson ;  with  the 
piety  of  Eastburn,  David  Brainerd,  or  J.  W.  Douglass ; 
with  the  address  of  William  Nevins,  John  Breckinridge, 
or  Elias  Cornelius ;  with  the  intellectual  resources  of  Wil- 
liam Graham,  James  Blair,  or  John  Witherspoon,  and  with 
the  eloquence  of  Davies,  Mason,  Larned,  and  Summerfield, 
what  a  ministry  we  should  have.  These  were  wonderful 
men,  and  knew  it  not.  But  they  were  what  they  were, 
chiefly  by  having  but  one  object  before  them — the  glory  of 
God  in  the  salvation  of  men.  Whatever  they  did,  they 
did  it  with  their  might,  and  in  the  best  way  they  could. 

All  extensive  improvement  must  be  begun  early  in  life. 
Quintilian  would  not  have  his  orator  learn  a  bad  accent 
even  in  the  nursery.  Train  up  a  child  in  the  way  he 
should  not  go,  and  when  he  is  old  he  will  not  depart  from 
it,  is  as  true  as  the  words  of  Solomon  in  the  converse.  A 
reason  is,  we  are  depraved.  Dr.  Watts  says :  "  It  is  much 
more  difficult  to  unlearn  than  to  learn."  All  experience 
shows  this  to  be  true.  Nursery  and  family  training  need 
vast  improvements.  Signor  Ferrari  says:  "Little  or  no 
attention  is  paid  to  the  tone  in  which  children  speak ;  con- 
sequently they  too  often  contract  bad  habits  of  intonation 
from  the  earliest  age ;  and,  as  they  grow  up,  what  is  mere 


200  PASTOEAL   THEOLOGY. 

habitual  tone  is  mistaken  for  their  natural  voice.  From 
this  inattention  to  intonation  in  early  years  proceeds  much 
difficulty  in  the  voice  for  singing;  and  it  is  not  unfre- 
quently  the  cause  of  diseases  of  the  throat  and  chest.  It  is 
but  a  part  of  this  evil  system  that  a  most  injurious  habit 
prevails  among  the  young  ladies  of  the  present  day  of 
speaking  in  a  subdued,  muffled  tone,  or  what  might  be 
called  a  semi-falsetto,  in  consequence  of  which  very  few 
natural  voices  are  heard.  It  must  be  understood  I  speak 
more  particularly  of  English  ladies,  as  foreigners  generally 
speak  in  the  natural  tone  of  their  voice.  I  have  no  hesi- 
tation in  saying  that  hundreds  of  young  ladies  bring  upon 
themselves  serious  chest  affections  from  a  bad  habit  of 
speaking  and  singing." 

In  many  of  our  schools  and  colleges,  the  course  of  study 
includes,  as  many  think,  too  great  a  variety.  There  seems 
to  be  solidity  in  the  plea.  The  old  course  of  mathematical 
and  classical  study  was  better  for  barristers  and  preach- 
ers, because  it  made  them  more  perfect  masters  of  what 
they  knew,  and  more  thoroughly  disciplined  the  thinking 
powers. 

Any  great  and  extensive  improvement  must  be  the  result 
of  long  and  patient  industry.  Fitful  efforts  will  result  in 
no  profit.  There  must  be  a  plan,  and  it  must  be  followed 
up.  William  Tennent  is  reported  to  have  said,  that  if  a 
man  knew  he  had  but  three  years  to  live,  and  must  preach, 
he  should  study  two  of  them.  lie  distinguished  between 
study,  and  moping  over  a  book  or  a  manuscript. 

We  must  have  better  libraries  for  our  pastors.  I  believe 
I  owe  as  much  to  the  professors  who  taught  me  as  any 
pupil  they  ever  had.  I  acknowledge  this  with  deep  grati- 
tude. But  I  think  the  libraries  I  consulted,  often  under 
the  direction  of  professors,  were  of  more  value  to  me  than 
all  their  lectures.    Many  others  entertain  the  same  opinion. 


POPULAR  PEE  ACHING.  201 

It  is  painful  to  see  how  meagre  is  the  supply  of  good  books 
owned  by  many  of  our  preachers. 

Church  authorities  should  pay  more  attention  to  candi- 
dates and  licentiates.  They  should  take  more  notice  of 
them,  and  give  them  encouragement,  caution,  and  direction, 
as  they  may  need  it.  If  this  can  not  be  done  by  the  body 
itself,  let  it  be  done  by  committees.  Here  is  a  field  wide 
open  to  the  older  members  of  every  church  court.  The 
latter  part  of  the  lives  of  many  venerable  men  in  all  the 
churches  of  our  own  land  was  rendered  beautiful  and  use- 
ful by  their  good  advice  to  the  sons  of  the  prophets. 
There  are  men  now  living  who  will  never  forget  their  pa- 
ternal kindness  and  counsel. 

Wherever  it  can  be  done,  young  ministers  should  spend 
some  time  in  missionary  labor.  It  is  one  of  the  best 
schools  on  earth.  It  is  a  very  pleasant  kind  of  labor,  too. 
Whoever  spent  a  part  of  his  early  life  in  this  service,  and 
did  not  delight  to  speak  of  it  in  his  old  age  ? 

But  the  great  want  is  the  want  of  more  religion.  Should 
the  blessed  Spirit  be  poured  out  copiously  on  ministers  and 
churches  for  a  series  of  years,  as  was  the  case  in  many 
parts  of  this  country  about  a  century  ago,  how  men  would 
pray,  and  preach,  and  exhort,  and  live  !  Oh,  that  we  were 
all  baptized  with  fire  from  heaven  ! 

Yet  it  can  not  be  denied  that  there  are  faults  in  our 
preaching  which  ought  to  be  corrected.  John  Angell 
James  says :  "  It  is  my  sad  and  serious  belief  that  if  the 
evangelical  pulpit  is  losing  its  power,  it  is  just  because  it  is 
losing  sight  of  its  object  and  its  aim.  The  cultivation  of 
the  intellect  and  the  advancement  of  knowledge,  in  the 
present  day,  are  lifting  both  preachers  and  hearers  above 
the  plain  and  simple  Gospel  of  Jesus  Christ.  Sermons  are 
with  many  persons  no  longer  heard  as  the  Word  of  God, 
but  as  the  word  of  man ;  not  as  means  of  grace  and  aids 

12 


202  PASTOEAL  THEOLOGY. 

to  salvation,  but  as  intellectual  exercises  on  religions  topics, 
for  the  gratification  of  taste,  intellect,  and  imagination  on 
Sunday.  And  it  must  be  confessed  that  the  preachers  of 
them  are,  by  their  artificial  and  excessive  elaboration,  and 
the  introduction  of  new  topics,  teaching  their  hearers  so  to 
regard  them,  and  are  training  them  thus  to  be  a  kind  of 
amateur  hearers  of  sermons." 

Some  do  not  study  and  prune  their  discourses  as  they 
should.  A  venerable  minister  in  Vermont  used  to  say  that 
the  best  criticism  he  ever  received  on  his  preaching  was 
from  a  little  boy  who  sat  right  at  his  feet,  looking  up  into 
his  face,  as  he  was  preaching  in  a  crowded  room  of  a  pri- 
vate house.  As  he  was  going  on  very  earnestly,  the  little 
fellow  spoke  out,  "  You  said  that  afore? 

Any  argument  is  weakened  by  mere  verbiage.  "  In  war, 
Philip  of  Macedon  and  Alexander  the  Great  owed  their 
success  to  the  introduction  of  the  phalanx.  JSTapoleon  gain- 
ed his  victories  by  concentrating  his  forces  upon  a  single 
point."  One  pithy,  pointed,  pertinent  saying  is  worth  an 
hour's  wishy-washy,  feebly  argued,  ill  digested  declama- 
tion. 

ISTor  should  we  labor  to  please  men,  but  rather  to  trouble 
them  unless  they  will  renounce  their  sins.  Louis  XIY.  of 
France  said  one  day  to  Massillon,  "  I  have  heard  many 
great  orators  in  my  chapel,  and  have  always  been  satisfied 
with  them ;  but  every  time  I  hear  you,  I  am  dissatisfied 
with  myself? 

Preachers  ought  to  be  fully  awake  to  their  calling,  and 
to  the  day  in  which  they  live.  They  ought  to  know  their 
time.  They  should  not  let-  the  men  of  the  world  outstrip 
their  zeal  and  enterprise.  Harris  says :  "  The  office  of  the 
ministry  will  be  generally  found  to  include  three  classes — 
men  behind  their  day,  men  before  their  day,  and  men  of 
their  day.     Those  behind  their  day  are  always  preaching 


POPULAR   PEEACHING.  203 

to  a  former  age,  and,  conscious  of  alarm  at  every  onward 
movement,  they  feel  as  little  sympathy  with  their  times  as 
their  times  feel  for  them.  Those  who  are  before  their  day 
are  generally  few  in  number ;  nor  is  it,  perhaps,  desirable 
that  they  should  be  numerous,  though  the  office  they  fill  is 
somewhat  like  that  of  the  ancient  prophet,  pointing  to  the 
future,  and  preparing  the  Church  for  its  arrival.  Stand- 
ing on  a  loftier  eminence  than  their  contemporaries,  their 
eye  sweeps  an  ampler  horizon,  and  though  the  distant 
speck,  no  larger  than  a  man's  hand,  enables  them  to  speak 
of  subjects  which  sound  strange  to  the  multitude,  their 
voice  never  ceases  to  echo  in  the  Church,  correcting  its 
views,  animating  its  activity,  and  enlarging  its  expecta- 
tions. The  men  of  their  day  are  those,  who,  marking  its 
peculiarities,  and  falling  in  with  its  movements,  accelerate 
its  progress  toward  a  better  state  of  things.  A  consider- 
able number  of  such  the  Church  contains  at  present." 

In  every  sermon,  in  every  sentence,  we  should  try  to  ac- 
complish something.  We  must  live,  and  pray,  and  study, 
and  preach  to  effect  men's  salvation.  Richard  Baxter  says  : 
"  Satan  will  not  be  charmed  out  of  his  possession ;  we  must 
lay  siege  to  the  souls  of  sinners,  which  are  his  garrison, 
and  find  out  where  its  chief  strength  lieth,  and  lay  the  bat- 
tery of  God's  ordinance  against  it,  and  ply  it  close  till  a 
breach  be  made ;  and  then  suffer  them  not  by  their  shifts 
to  make  it  up  again ;  but  find  out  their  common  objections, 
and  give  them  a  full  and  satisfactory  answer." 

One  difficulty  attending  modern,  and  especially  Amer- 
ican preaching,  is  that  so  vast  an  amount  of  public  instruc- 
tion is  required  of  our  pastors.  In  his  Modern  Pulpit,  Vau- 
ghan  says :  "Even  great  men,  if  they  must  preach  often,  can 
preach  great  sermons  only  very  rarely.  The  few  preachers 
of  our  time  who  have  resolved  not  to  appear  in  the  pul- 
pit, except  as  they  could  bring  some  elaborate  performance 


204  PASTOEAL   THEOLOGY. 

before  the  people,  have  been  obliged  to  restrict  their  pul- 
pit labors  to  a  single  sermon  a  week,  and  even  that  amount 
of  such  labor  has  proved  to  be  beyond  their  powers.  In 
the  case  of  preachers  who  are  at  full  liberty  to  choose 
their  occasions,  this  uniform  elevation  in  preaching  may 
be  practical ;  but  in  the  case  even  of  the  most  able  men, 
who  do  not  possess  that  liberty,  it  must  be  otherwise." 

John  Howe  says :  "  I  think  it  may  be  worth  our  while 
to  tell  you  a  short  passage  which  was  not  long  ago  told  me 
by  a  person  whose  name  is  well  known  in  London,  and  I 
hope  there  is  savor  in  it  yet,  Dr.  Thomas  Goodwin,  at  such 
time  as  he  was  President  of  Magdalen  College,  in  Oxford ; 
there  I  had  the  passage  from  him.  He  told  me  that  being 
himself,  in  the  time  of  his  youth,  a  student  at  Cambridge, 
and  having  heard  much  of  Mr.  Eodgers,  of  Didham,  in  Es- 
sex, purposely  he  took  a  journey  from  Cambridge  to  Did- 
ham to  hear  him  preach  on  his  lecture-day,  a  lecture  then  so 
strangely  thronged  and  frequented,  that  to  those  who  came 
not  very  early,  there  was  no  possibility  of  getting  room  in 
that  spacious,  large  church.  Mr.  Eodgers  was,  as  he  told  me, 
at  that  time  he  heard  him,  on  the  subject  of  discourse,  that 
hath  been  for  some  time  the  subject  of  mine,  the  Script- 
ures. And  in  that  sermon  he  falls  into  an  expostulation 
with  the  people  about  their  neglect  of  the  Bible.  I  am 
afraid  it  is  more  neglected  in  our  days.  He  personates 
God  to  the  people,  telling  them,  'Well,  I  have  trusted 
you  so  long  with  my  Bible;  you  have  slighted  it;  it  lies  in 
such  and  such  houses,  all  covered  with  dust  and  cobwebs; 
you  care  not  to  look  into  it.  Do  you  use  my  Bible  so? 
Well !  you  have  my  Bible  no  longer.'  And  he  takes  up  the 
Bible  from  the  cushion,  and  seemed  as  if  he  were  going 
away  with  it  and  carrying  it  from  them ;  but  turns  imme- 
diately and  personates  the  people  to  God,  falling  down  on 
his  knees,  and  cries  and  pleads   most  earnestly,  'Lord, 


POPULAR  PREACHING.  205 

whatsoever  thou  doest  to  us,  take  not  thy  Bible  from  us : 
kill  our  children ;  burn  our  houses ;  destroy  our  goods ;  only 
spare  us  thy  Bible.'  And  then  he  personates  God  again 
to  the  people :  'Say  you  so?  Well,  I  will  try  you  a  while 
longer,  and  here  is  my  Bible  for  yon.  I  will  see  how  you 
will  use  it,  whether  you  will  love  it  more,  whether  you  will 
value  it  more,  whether  you  will  observe  it  more,  whether 
you  will  practice  it  more,  and  live  more  according  to  it.' 
But  by  these  actions,  as  the  Doctor  told  me,  he  put  all  the 
congregation  in  so  strange  a  posture  that  he  never  saw  any 
congregation  in  his  life :  the  place  was  a  mere  Bochim,  the 
people  generally,  as  it  were,  deluged  with  their  own  tears ; 
and  he  told  me  that  he  himself,  when  he  got  out,  and  was 
to  take  horse  again  to  be  gone,  he  was  fain  to  hang  a  quar- 
ter of  an  hour  upon  the  neck  of  his  horse  weeping,  before 
he  had  power  to  mount,  so  strange  an  impression  was  there 
made  upon  him,  and  generally  upon  the  people,  by  having 
been  thus  expostulated  with  for  the  neglect  of  the  Bible." 

South  says :  "  Nothing  in  nature  can  be  more  absurd, 
irrational,  and  contrary  to  the  very  design  and  end  of 
speaking,  than  an  obscure  discourse ;  for  in  that  case  the 
preacher  may  as  well  leave  his  tongue  and  the  auditors 
their  ears  behind  them ;  as  neither  he  communicates,  nor 
they  understand  any  more  of  his  mind  and  meaning,  after 
he  has  spoken  to  them,  than  they  did  before.  And  yet,  as 
ridiculous  as  such  fustian  bombast  from  the  pulpit  is,  none 
are  so  transported  and  pleased  with  it  as  those  who  least 
understand  it.  For  still  the  greatest  admirers  of  it  are  the 
grossest,  the  most  ignorant  and  illiterate  people,  who,  of 
all  men,  are  the  fondest  of  high-flown  metaphors  and  alle- 
gories." 

Speaking  of  the  style  of  the  apostles,  he  further  adds 
that  "  it  was  easy,  obvious,  and  familiar ;  with  nothing  in  it 
strained  or  far-fetched;  no  affected  scheme,  no  airy  fancies 


206  PASTOEAL   THEOLOGY. 

above  tlie  reach  or  relish  of  an  ordinary  apprehension ;  no, 
nothing  of  all  this;  but  their  grand  subject  was  truth,  and, 
consequently,  above  all  those  petty  arts  and  poor  additions; 
as  not  being  capable  of  any  greater  lustre  or  advantage 
than  to  appear  just  as  it  is.  For  there  is  a  certain  majesty 
in  plainness ;  as  the  proclamation  of  a  prince  never  frisks 
it  in  tropes  or  fine  conceits,  in  numerous  and  well-turned 
periods,  but  commands  in  sober,  natural  expressions.  A 
substantial  beauty,  as  it  comes  out  of  the  hands  of  nature, 
needs  neither  paint  or  patch ;  things  never  made  to  adorn, 
but  to  cover  something  that  would  be  hid.  To  adorn  and 
to  clothe  them  is  to  cover  them,  and  that  to  obscure  them. 
The  eternal  salvation  and  damnation  of  souls  are  not  things 
to  be  treated  of  with  jests  and  witticisms.  And  he  who 
thinks  to  furnish  himself  out  of  plays  and  romances  with 
language  for  the  pulpit,  shows  himself  much  fitter  to  act  a 
part  in  the  revels  than  for  the  cure  of  souls." 

Any  man  who  really  helps  to  elevate  the  character  of 
popular  preaching  renders  a  great  public  service. 


CHAPTER  XIX. 

MOOTED   POINTS   ABOUT  PREACHING. 

Some  questions  respecting  preaching  have  been  much 
handled,  and  often  with  vehemence.  It  is  right  that  some- 
thing should  here  be  said  on  them. 

I.  What  is  the  best  method  of  delivering  sermons  I  The 
following  methods  are  more  or  less  in  use :  1.  Some  make 
no  special  preparation  for  any  given  sermon;  but  rely 
wholly  on  their  general  acquaintance  with  theological 
truth  and  the  wants  of  the  people.  Such  commonly, 
though  not  always,  fall  short  of  what  was  reasonably  ex- 
pected of  them  in  the  pulpit.  Their  ordinary  discourses 
do  not  rise  above  their  best  tone  of  conversation,  and  are 
not  at  all  equal  to  their  speeches  in  church  courts  or  popu- 
lar assemblies.  In  strange  places  they  sometimes  are  very 
able,  and  make  a  profound  impression  by  presenting  a  sum- 
mary of  their  religious  belief,  or  by  falling  into  a  vein  of 
thought  familiar  to  themselves,  yet  new  to  their  hearers. 
But  habitually  in  their  own  pulpits  they  are  comparative^ 
flat  and  feeble.  Indeed,  it  is  often  worse  than  this.  As 
Saul  wandered  over  the  hills  of  Judea,  going  he  knew  not 
where,  in  quest  of  his  father's  asses,  so  these  men  often 
rove  about  in  quest  of  something  to  say,  and  can  not  find 
it.  The  sight  of  them  is  pitiful.  One  of  the  sad  things  is 
that  their  evil  habits  grow  upon  them.  They  become 
stubborn,  perhaps  irritable,  and  not  unfrequently  complain 
and  scold.  If  a  man  would  habitually  preach  well,  he 
must  habitually  make  special  preparation  for  the  pulpit. 
If  without  sloth  or  neglect  on  his  part  he  should  be  unable 


20 S  PASTOEAL   THEOLOGY. 

to  make  careful  preparation  for  some  unexpected  occasion, 
he  may  then  safely  cast  himself  upon  God's  mercy,  and 
confidently  ask  for  unusual  aid,  nor  will  he  ask  in  vain. 
2.  Some  write  out  fully  every  word  of  their  sermons,  and 
then  carry  their  manuscripts  into  the  pulpit,  and  servilely 
read  the  whole.  If  the  discourse  was  written  without 
much  study  and  under  no  considerable  excitement,  this  is 
the  very  poorest  method  of  preaching.  But  where  the 
thoughts  are  the  result  of  intense  study  and  much  careful 
thought  and  arrangement,  and  the  action  in  reading  at  all 
corresponds  to  the  weight  of  the  matter,  this  way  may  and 
often  does  greatly  edify  a  congregation.  The  best  and 
most  effective  sermons  of  the  elder  Edwards  wTere  read 
closely.  The  Eev.  Samuel  Da  vies  found  his  temperament 
so  excitable,  that  he  was  compelled  to  rule  himself  down  to 
the  very  words  he  had  written  and  approved  in  the  soli- 
tude of  his  study.  Dr.  Chalmers  made  a  hearty  effort  to 
disuse  his  manuscript,  but  utterly  failed.  His  own  account 
of  his  failure  is  amusing.  Now  who  is  so  bold  as  to  say 
that  these  men  did  not  know  how  to  preach  ?  They  were 
giants  in  pulpit  power.  So  have  been  many  others  in  this 
and  other  lands.  Some  men  wTho  were  once  good  preach- 
ers in  a  free  use  of  notes,  have  given  up  the  use  of  them, 
and  persuade  themselves  that  they  do  better,  but  their 
friends  think  differently. 

The  authority  of  Calvin  is  often  cited  to  discourage  the 
use  of  a  manuscript.  In  his  letter  to  Somerset,  he  thus 
speaks :  "  The  people  must  be  taught  in  such  a  manner  that 
they  may  be  inwardly  convinced  and  made  to  feel  the 
truth  of  what  the  Bible  says,  that  the  Word  is  a  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  soul  and 
spirit,  and  of  joints  and  marrow,  and  is  a  discerner  of  the 
thoughts  and  intents  of  the  heart.  I  say  this  to  your  high- 
ness because  there  is  too  little  of  living  preaching  in  your 


MOOTED   POINTS   ABOUT   PREACHING.  209 

kingdom,  sermons  there  being  mostly  read  and  recited.  I 
understand  well  enough  what  obligates  you  to  adopt  this 
method ;  there  are  few  good,  useful  preachers,  such  as  you 
have,  and  you  fear  that  levity  and  foolish  imaginations 
might  be  the  consequence,  as  is  often  the  case,  by  the  intro- 
duction of  a  new  system.  But  all  this  must  yield  to  the 
command  of  Christ,  which  orders  the  preaching  of  the 
Gospel.  No  possible  danger  must  be  permitted  to  abridge 
the  liberty  of  the  Spirit  of  God,  or  prevent  his  free  course 
among  those  whom  he  has  adorned  with  his  grace  for  the 
edifying  of  the  Church." 

When  reading  is  not  "  living  preaching,"  it  is  surely  to 
be  condemned.  But  Calvin  would  not  have  called  the 
preaching  of  Edwards,  Davies,  or  Chalmers  lifeless. 

3.  Others  have  made  equally  full  and  careful  prepara- 
tion, have  carried  their  written  discourse  into  the  pulpit, 
and,  being  very  familiar  with  its  large,  open  writing,  have 
only  occasionally  glanced  at  it.  Some  of  the  best  preach- 
ers of  the  last  generation  carried  out  this  method.  It  gave 
them  as  great  exactness  as  servile  readers  had,  while  it  left 
them  much  freedom  of  manner.  It  of  course  was  partially 
preaching  from  memory.  Yet  it  had  more  ease  and  less 
stiffness  than  if  the  manuscript  were  not  present  for  use,  if 
necessary.  4.  Others  write  fully,  and  then  thoroughly 
commit  to  memory.  This  was  the  practice  of  Dr.  John 
Witherspoon,  of  the  last  century.  He  could  commit  his 
sermon  by  twice  reading  it  over.  The  great  objection  to 
this  method  is  that  it  is  apt  to  make  the  sermon  seem  like 
a  recitation,  as  it  in  fact  is.  But  all  the  best  speaking  on 
the  stage  is  an  exact  recitation  of  another  man's  composi- 
tion ;  yet  who  ever  seemed  to  speak  more  naturally  than 
Garrick?  Whitefield's  most  effective  discourses  were 
preached  from  memory.  In  the  United  States  of  Amer- 
ica, very  few  of  his  contemporaries  equaled  the  late  Dr. 


210  PASTOEAL   THEOLOGY. 

Kevins,  of  Baltimore,  and  lie  preached  entirely  from  mem- 
ory. His  manner  was  very  easy,  solemn,  and  impressive, 
full  of  animation,  and  very  pungent.  5.  Another  method, 
practiced  by  some  of  the  best  modern  preachers,  was  care- 
fully to  compose  the  whole  .discourse  in  the  mind,  com- 
mitting it  to  memory  as  it  was  composed,  and  then  deliver 
it  to  a  word  as  it  was  laid  away  in  the  mind.  This  was 
the  usual  method  of  that  great,  humble,  and  ingenious 
preacher,  the  late  Dr.  George  A.  Baxter,  of  Virginia.  But 
his  mind  was  very  unusual  in  its  grasp  and  in  its  retentive- 
ness.  This  process  was  to  him  but  slightly  laborious.  The 
objections  to  it  are  that  it  is  quite  unattainable  by  the 
majority  of  ministers,  and  that  some,  who  attain  it  in  part, 
are  not  such  masters  of  their  subject  and  thoughts  as  to  be 
able  to  proceed  with  freedom,  lest  they  should  lose  the 
thread  of  their  discourse.  6.  The  last  method  is  fully  to 
study  the  subject,  be  master  of  its  strong  points,  arrange 
them  with  care,  and  trust  to  the  occasion  for  words  and 
expressions,  by  which  fitly  to  put  others  in  possession  of 
our  thoughts  and  sentiments.  Many  who  have  employed 
a  different  method  have  commended  this.  This  has  been 
the  plan  of  many  of  the  best  speakers  in  national  assem- 
blies and  in  the  pulpit.  Its  advantages  are  many  and 
obvious,  a.  It  leaves  both  body  and  mind  free  from  tram- 
mel, b.  It  gives  to  the  preacher  the  great  advantages  aris- 
ing from  the  presence  of  an  audience.  This  method  arouses 
all  one's  power  of  thought  and  speech.  It  enables  him  to 
avail  himself  of  any  incident  of  the  hour,  to  impress  his- 
thoughts  on  the  people,  c.  It  seems  to  have  been  the 
method  of  preachers  in  the  primitive  Church.  At  least 
many  think  this  was  their  habit.  They  were  model  preach- 
ers, d.  It  allows  of  those  valuable  digressions  and  applica- 
tions of  truth,  which  often  give  the  highest  effect  to  truth. 
Whoever  has  adopted  this  method  and  succeeded  at  it, 


MOOTED  POINTS   ABOUT  PREACHING.  211 

never  regretted  liis  course  when  he  reviewed  his  life  of 
labor  in  the  pulpit.  Nor  have  pious  and  sensible  people 
ever  desired  him  to  change  his  habits  on  this  subject, 
though  some  weak  people  profess  to  think  that  a  man  is 
never  well  prepared  to  preach  unless  his  sermon  is  fully 
written  out.  But  the  truth  is,  there  is  as  much  strictly  ex- 
temporaneous writing  as  speaking.  And  such  writing  in 
the  seclusion  of  a  closet  seldom  has  the  force  of  like  speak- 
ing before  an  audience.  The  rule  is,  Let  every  man  by 
fair  and  thorough  trial  find  out  wherein  his  great  strength 
lies,  and  how  he  may  best  preach,  and  then  let  him  pursue 
that  method. 

II.  What  ought  a  minister  to  think  respecting  his  success 
or  want  of  success  in  preaching?  This  and  questions 
kindred  to  it  have  produced  great  concern  in  many  minds. 
On  this  subject  the  following  truths  ought  to  be  regarded 
as  settled :  1.  Any  real  and  desirable  success — success  that 
will  stand  the  test  of  time  and  of  the  judgment-day — is  the 
gift  of  God — a  great  favor  and  mercy.  Paul  may  plant, 
and  Apollos  water,  but  God  gives  the  increase.  He  is  the 
sovereign  disposer  of  all  such  mercies.  He  is  determined  to 
teach  all  who  will  be  taught,  that  it  is  not  of  him  that  will- 
eth,  nor  of  him  that  runneth,  but  of  God  that  showeth 
mercy.  Paul  himself  had  at  times  apparently  small  suc- 
cess. Then  again  a  multitude  believed.  Success  cometh 
neither  from  the  East,  nor  from  the  West,  nor  from  the 
South,  but  God  is  the  judge  of  all.  If  a  man  can  not 
make  one  hair  of  his  head  black  or  white,  surely  he  can 
not  control  the  causes  which  effect  a  great  moral  revolution 
in  the  human  heart.  It  is  mere  vanity  for  man  to  pretend  to 
control  the  powers  of  the  world  to  come.  The  Holy  Spirit 
divideth  his  gifts  severally  as  he  will.  2.  Men  sow  that 
they  may  reap ;  and,  by  the  divine  blessing,  ordinarily  care- 
ful culture  of  the  soil  is  followed  by  increase:     The  Gos- 


212  PASTORAL   THEOLOGY. 

pel  is  the  fit  means  of  raising  men  from  their  deatli  in  sin 
to  the  life  of  righteousness.  It  is  still  the  power  of  God 
unto  salvation ;  and  the  Holy  Spirit,  in  answer  to  Christ's 
intercession  and  the  prayers  of  saints,  is  still  poured  out  in 
large  measure.  So  that  success  is  possible.  It  is  actually 
attained  by  many.  3.  Therefore,  if  one  is  not  successful  in 
his  ministry,  it  ought  to  lead  to  great  heart-searchings,  and 
a  careful  review  of  one's  plans  and  methods  of  dealing 
with  men's  souls,  that  if  possible  the  hinderance  may  be 
discovered  and  removed.  He  that  winneth  souls  is  wise. 
Are  our  ways  wise?  Paul  travailed  in  birth  till  Christ 
was  formed  in  those  whose  salvation  he  sought.  Are  we 
often  in  an  agony  of  love  for  the  perishing?  Do  we 
preach  the  truth — the  whole  truth  ?  Do  we  preach  with 
all  our  hearts  ?  Are  our  duties  performed  perfunctorily  ? 
"  That  is  a  bad  sermon,  by  whatever  great  name  it  is  rec- 
ommended, which  has*  no  effect  on  the  congregation," 
said  the  late  Archbishop  Sumner.  And  he  was  right.  Isa. 
lv.,  10, 11.  God's  Word  is  quick  and  powerful,  and  sharper 
than  any  two-edged  sword.  It  may  prick  men  in  the  heart, 
or  it  may  cut  them  to  the  heart ;  it  may  send  them  away 
weeping,  or  they  may  go  away  reviling ;  but,  when  rightly 
presented,  it  is  sure  to  have  some  effect  on  saint  or  sinner, 
or  both.  4.  It  is  one  of  the  greatest  trials  of  a  good 
man's  life  to  see  things  dying  out  under  his  ministry,  to 
be  compelled  to  cry  out, "  Who  hath  believed  our  report, 
and  to  whom  is  the  arm  of  the  Lord  revealed  ?"  Sad,  in- 
deed, was  the  commission  of  the  evangelical  prophet,  "  Go, 
and  tell  this  people,  Hear  ye  indeed,  but  understand  not ; 
and  see  ye  indeed,  but  perceive  not.  Make  the  heart  of 
this  people  fat,  and  make  their  ears  heavy,  and  shut  their 
eyes ;  lest  they  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their  heart,  and  convert,  and  be 
healed."    Isa.  vif,  9, 10.    If  in  this  day  any  one  has  so  dole- 


MOOTED    POINTS   ABOUT   PEE  ACHING.  213 

ful  a  lot,  let  him  not  fret  and  fume,  and  play  the  fool,  but 
in  adoring  submission  bow  to  the  sovereign  will  of  God, 
and  plead  that  many  may  yet  see  the  Sun  of  righteousness 
arising  on  his  labors,  and  granting  him  much  rich  fruit. 
No  man  deserves  to  be  a  minister,  or  to  have  any  success 
in  that  sacred  office.  In  this  sense  none  is  worthy.  It  is 
an  act  of  mere  grace  that  puts  any  one  into  the  ministry, 
or  in  the  least  blesses  his  labors.  Let  no  man  complain  of 
God,  yet  we  may  complain  to  God.  5.  The  want  of  suc- 
cess often  leads  to  sourness  of  temper,  and  makes  men 
quarrel  with  their  generation.  This  should  not  be.  Much 
less  should  men  lay  themselves  liable  to  the  charge  of  be- 
ing pulpit  scolds.  A  sour  temper  destroys  ministerial  com- 
fort, and  is  an  end  to  usefulness.  6.  Persevere  and  culti- 
vate confidence  in  God.  Trust  him  in  the  darkest  hour. 
Cecil:  "Faith  is  the  master-spring  of  a  minister.  Hell  is 
before  me,  and  thousands  of  souls  shut  up  there  in  ever- 
lasting agonies;  Jesus  Christ  stands  forth  to  save  men 
from  rushing  into  the  bottomless  abyss;  he  sends  me  to 
proclaim  his  ability  and  his  love :  I  want  no  fourth  idea ! 
every  fourth  idea  is  contemptible !  every  fourth  idea  is  a 
grand  impertinence."     Oh,  have  faith  in  God ! 

III.  Without  dwelling  longer  on  these  and  like  questions, 
let  the  reader  duly  consider  the  following  hints  on  preach- 
ing given  by  different  authors.  They  virtually  answer 
many  questions.  The  following  pithy  sentences  are  from 
some  unknown  source :  "Make  no  apologies.  If  you  have 
the  Lord's  message,  declare  it ;  if  not,  hold  your  peace. 
Have  short  preface  and  introductions.  Say  your  best 
things  first,  and  stop  before  you  get  prosy.  Do  not  spoil 
the  appetite  for  dinner  by  too  much  thin  soup.  Leave 
yourself  out  of  the  pulpit,  and  take  Jesus  in.  Defend  the 
Gospel,  and  let  the  Lord  defend  you  and  your  character. 

"  Do  not  get  excited  too  soon.     Do  not  run  away  from 


214  rASTOEAL   THEOLOGY. 

your  hearers.  Engine  driving-wheels  whirl  fast  on  an  icy 
track ;  but  when  they  draw  any  thing,  they  go  slower.  It 
takes  a  cold  hammer  to  bend  hot  iron.  Heat  up  the  peo- 
ple, but  keep  the  hammer  wet  and  cool ;  do  not  bawl  and 
scream.  Too  much  water  stops  mill  wheels,  and  too  much 
noise  drowns  sense.  Powder  is  not  shot.  Thunder  is 
harmless.  Lightning  kills.  If  you  have  lightning,  you  can 
afford  to  thunder.  Do  not  abuse  the  faithful  souls  who 
come  to  meeting  on  rainy  days,  because  others  are  too  lazy 
to  attend.  Preach  the  best  to  the  smallest  assemblies. 
Jesus  preached  to  one  woman  at  the  well,  and  she  got  all 
Samaria  out  to  hear  him  next  time. 

"  Do  not  repeat  sentences,  saying,  As  I  said  before.  If 
you  said  it  before,  say  something  else  after.  Do  not  end 
sentences,  passages  of  Scripture,  or  quotations,  with  '  and 
so  forth;'  say  what  you  mean  and  stop.  Leave  out  all 
words  you  can  not  define.  Stop  preaching,  and  talk  to 
folks.  Come  down  from  your  stilted  ways  and  sacred 
tones,  and  '  become  as  a  little  child.'  Tell  stories ;  Jesus 
did,  and  the  common  people  heard  him  gladly.  Relate 
your  experience ;  Paul  did,  and  you  can  hardly  do  better 
than  he.  One  fact  that  you  have  seen  or  felt  is  worth  a 
bushel  of  mouldy  ideas  dug  out  of  mouldier  books.  Change 
the  subject,  if  it  goes  hard.  Do  not  preach  till  the  mid- 
dle of  your  sermon  buries  the  beginning,  and  is  buried  by 
the  end.  Beware  of  long  prayers,  except  in  your  closet. 
Where  weariness  begins,  devotion  ends.  Look  people  in 
the  face,  and  live  as  if  you  are  not  ashamed  of  them." 

In  his  Journal  of  Health,  Dr.  Hall  tells  "  How  to  preach 
effectively,  and  with  the  least  wear  and  tear  of  mental  and 
physical  strength. 

"  1.  Have  thorough  knowledge  of  your  subject. 

"  2.  Be  deeply  impressed  with  its  importance. 

"  3.  Open  the  discourse  with  an  earnest  enunciation,  in 


MOOTED   POINTS   ABOUT   PREACHING.  215 

concise  language,  of  some  striking  truth ;  this  will  inevita- 
bly wake  up  attention. 

"4.  Then  plunge  in  medias  resy  with  the  fervor  of  a 
man  who  is  speaking  for  the  last  time  as  to  himself,  or  as 
to  some  one  or  more  hearers,  and  upon  whose  skirts  hangs 
the  blood  of  immortal  souls. 

"  5.  As  soon  as  the  burden  of  the  discourse  is  delivered, 
sit  down,  even  if  you  have  been  speaking  but  twenty  min- 
utes, but  fifteen,  but  ten !  The  value  of  a  discourse  is  not 
its  length,  but  the  nailing  home  of  some  great  truth  on 
the  understanding  and  the  conscience ;  and  be  assured  that 
such  a  truth  is  there  for  life.  Thus  you  will  preach  easily 
for  yourself,  profitably  to  those  who  hear  you." 

IV.  A  question  much  discussed  in  private  circles  and 
somewhat  also  in  books  is,  What  use  may  preachers  make 
of  bold  rhetorical  figures,  parables,  and  anecdotes  ?  Parker 
has  more  than  a  dozen  pages  on  the  subject.  Without  at- 
tempting to  exhaust  the  subject,  these  hints  are  offered.  It 
is  safe  for  us  to  follow  the  usual  course  of  good  speakers 
in  the  use  of  figures  of  speech.  It  is  further  safe  for  us  to 
follow  the  examples  set  us  by  inspired  men.  Jesus  Christ 
called  Herod  a  fox.  Paul  wrote  of  Nero  as  a  lion.  This 
was  a  bold  use  of  language.  But  it  was  every  way  lawful. 
Preachers  are  not  at  liberty  to  make  a  new  speech  for  the 
people.  Their  object  is  to  communicate  truth  in  terms  as 
little  liable  to  misapprehension  as  possible.  The  very  bold- 
est figures  of  speech,  and  the  richest  variety  of  good  fig- 
ures, are  found  in  the  Word  of  God.  Concerning  parables, 
we  may  certainly  use  those  we  find  in  Scripture — in  all 
between  thirty  and  forty.  In  a  regular  ministry  of  some 
standing,  all  those  given  in  the  New  Testament  will  be 
found  of  excellent  use.  They  do  make  very  clear  the 
matters  on  which  they  are  spoken.  In  his  Art  of  Think- 
ing, Lord  Kaimes  has  made  considerable  use  of  this  spe- 


216  PASTOEAL   THEOLOGY. 

cies  of  writing,  and  in  some  cases  with  pleasing  success. 
But  good  parables  are  scarce.  It  is  surprising  how  few 
there  are.  The  difficulty  of  constructing  a  parable  that  is 
better  than  a  clear  and  direct  mode  of  speech  is  exceed- 
ingly great.  Most  that  we  have  are  from  the  lips  of  the 
blessed  Saviour,  whose  parables  were  perfect,  and  exactly 
suited  his  discourse. 

The  use  of  anecdote  may  be  much  more  extensive.  His- 
tory furnishes  great  numbers  of  them.  The  Percy  Anec- 
dotes are  generally  in  good  taste,  and  beautifully  illustrate 
many  points  in  faith  and  living. 

That  which  has  brought  all  forms  of  highly  figurative 
speech  into  disrepute  with  many  has  been  the  want  of 
good  taste  and  sound  judgment.  "Wild  extravagance  is  al- 
ways to  be  avoided.  Coarseness  of  language  and  concep- 
tion is  as  bad  as  awkwardness  and  feebleness  of  expression. 

CONCLUSION. 

1.  Let  nothing  that  has  been  said  awaken  a  doubt  wheth- 
er the  work  of  the  ministry  is  a  good  work.  Nothing  on 
this  earth  compares  with  it  for  excellence.  Has  the  world 
ever  seen  a  more  sober,  discreet  writer  than  Thomas  Scott, 
the  commentator?  Yet  he  said  :  "With  all  my  discourage- 
ments and  sinful  despondency,  in  my  latter  moments  I  can 
think  of  no  work  worth  doing  compared  with  this.  Had 
I  a  thousand  lives,  I  would  willingly  spend  them  in  it ;  and 
had  I  as  many  sons,  I  should  gladly  devote  them  to  it." 
Thomas  Boston  tells  us  that  his  earliest  desires  for  the  min- 
istry arose  from  this  thought, "  because  of  all  men,  ministers 
were  most  taken  up  about  spiritual  things."  ~No  work  is  a 
thousandth  part  as  good  as  that  of  preaching  Christ,  and 
winning  souls  to  him. 

2.  It  is  by  no  means  peculiar  to  the  ministry  that  we 
have  to  educate  a  considerable  number  to  get  a  few  distin- 


MOOTED   POINTS   AEOUT   PREACHING.  217 

guished  men.  It  has  always  been  so.  It  must  continue  to 
be  so.  Meantime  the  men  of  middling  talents  and  quali- 
fications are  they  in  every  generation  who  form  the  rank 
and  file  in  the  army  of  the  Captain  of  our  salvation.  Let 
us  in  this,  as  in  all  other  good  works,  in  the  morning  sow 
our  seed,  and  in  the  evening  not  withhold  our  hand.  It  is 
a  great  thing  to  raise  up  one  man  to  preach  the  Gospel. 

3.  A  judicious  writer  says  that  "religion  without  the 
help  of  a  spiritual  ministry  is  unable  to  plant  itself."  All 
history  confirms  this  assertion.  It  also  declares  that  no 
large  portion  of  the  world  has  ever  had  an  adequate  sup- 
ply of  religious  teachers  so  long  as  it  depended  on  those 
who  were  trained  abroad.  It  is  therefore  good  policy 
to  plant  in  each  considerable  portion  of  our  territory  prop- 
er schools  of  every  grade  for  raising  up  an  able,  faithful, 
learned  ministry;  and  to  encourage  our  foreign  mission- 
aries, as  soon  as  practicable,  to  found  schools  for  the  in- 
struction of  native  teachers,  helpers,  and  preachers,  wher- 
ever they  go.     Let  not  this  cause  be  forsaken. 

4.  And  now  shall  we  not  all,  by  the  best  possible  use  of 
our  time,  do  all  in  our  power  to  be  scribes  well  instructed 
unto  the  kingdom  of  heaven,  and  to  be  successful  preach- 
ers of  righteousness  ?  Whatever  may  be  our  Church  rela- 
tions, it  is  certain  that  the  next  quarter  of  a  century  will 
demand  the  highest  qualifications  any  of  us  can  attain. 
The  world  lies  in  wickedness,  the  enemy  is  always  busy, 
the  judgment,  wherein  we  must  all  give  an  account  for  the 
use  wTe  have  made  of  our  time  and  faculties,  is  rapidly  ap- 
proaching, heaven  is  inviting,  hell  is  threatening,  souls  are 
perishing. 

K 


CHAPTER  XX. 

THE   USE   OF   PKOVERBS. 

Johnson  defines  a  proverb  to  be  "a  short  sentence  fre- 
quently repeated  by  the  people ;  an  adage ;  an  observation 
commonly  received  or  uttered."  This  is  now  the  common 
acceptation  of  the  word.  But  in  Scripture  it  has  a  much 
more  extended  meaning.  In  Isaiah  adv.,  4,  it  is  used  as  a 
name  for  a  song  that  includes  more  than  twenty  verses.  It 
is  aside  from  the  main  object  of  this  book  critically  to  con- 
sider the  difference  between  a  proverb  and  a  parable.  In 
this  chapter  the  word  is  used  in  the  sense  of  a  brief,  weighty 
sentence,  a  sentence  containing  much  in  a  little. 

Chesterfield  says :  "  ISTo  man  of  fashion  ever  uses  a  prov- 
erb." If  this  is  so,  it  only  proves  how  wit  and  wisdom 
have  forsaken  that  class  of  men. 

The  very  word  proverb  intimates  that  it  is  a  substitute 
for  a  lengthened  address — the  argument  or  case  summed  up 
in  few  words.  The  Hebrew  word  translated  proverb  signi- 
fies a  maxim  of  high  value  or  authority.  The  verb  forming 
the  root  of  the  word  means  to  rule  or  control.  Because  of 
the  power  over  the  human  mind  of  an  acute,  weighty  sen- 
tence, there  is  a  fitness  in  its  use.  Scott :  "  Such  short  max- 
ims, comprehending  much  instruction  in  a  few  words,  and 
conveying  their  own  evidence  with  them,  are  well  suited  to 
direct  the  conduct,  without  overburdening  the  memory,  or 
perplexing  the  mind  with  abstract  reasonings ;  and  there 
are  in  all  countries  old  proverbs  or  common  sayings  which 
have  great  influence  on  the  opinions  and  actions  of  man- 
kind."    Sibbes :  "  How  many  have  been  refreshed  by  one 


THE   USE   OF  PROVERBS.  219 

short,  apt,  savory  speech,  which  hath  begotten,  as  it  were, 
new  spirits  in  them."  Indeed,  in  every  thing  mankind 
have  maxims  by  which  they  advance  further  both  in  opin- 
ion and  practice.  "What  can  be  done  in  arithmetic  unless 
a  man  will  admit  that  one  and  one  make  two  ?  How  can 
one  learn  geometry,  if  he  either  denies  or  knows  not  its 
axioms  and  postulates  ?  "We  find  the  best  treatises  on  law 
abounding  in  maxims ;  so  that  he  who  is  master  of  them 
could  hardly  fail  in  a  plain  case  to  see  how  to  decide.  The 
same  is  true  in  every  branch  of  science  and  philosophy. 
Nay,  it  is  true  in  all  the  arts  of  life.  But  in  nothing  is 
there  such  scope  for  the  use  of  proverbs  as  in  religion, 
morals,  and  matters  of  prudence.  The  reason  is  that  there 
are  no  subjects  so  comprehensive,  so  affecting  many  things, 
and  suggesting  so  many  valuable  and  weighty  reflections. 

It  is  worthy  of  note  that  all  nations  have  had  their  say- 
ings. The  fame  of  the  wise  men  of  Greece  rests  upon 
their  delivery  of  a  few  proverbs  to  their  generation.  Some 
of  these  are  flat  and  feeble,  and  some  of  them  very  good. 
But  there  is  reason  for  believing  that  a  large  part  of  the 
best  moral  maxims  of  ancient  nations  were  drawn  from 
inspiration.  In  proportion  as  mankind  have  been  removed 
from  the  light  of  revelation  have  their  proverbs  been  unsafe, 
unsound,  and  immoral.  They  may  have  been  shrewd  and 
even  witty.  On  natural  things  they  may  have  been  cor- 
rect. But  as  guides  to  moral  and  religious  duty,  they  have 
commonly  been  corrupt  and  corrupting. 

An  advantage  of  this  mode  of  instruction  is  that  it  is 
easily  remembered.  This  is  a  great  matter  for  the  masses 
of  mankind,  who  have  buf  poor  memories  and  little  time 
for  study.  Moreover,  it  seems  to  be  the  embodiment  of 
the  wisdom  and  experience  of  wise  men.  Wholly  to  resist 
the  power  of  a  proverb  looks  like  fighting  against  one's  age 
or  race.    Yet  many  proverbs  are  misapplied,  some  of  them 


220  PASTOEAL   THEOLOGY. 

very  easily  and  very  often.  Others  are  malignant.  There 
arose  at  one  time  a  set  of  men,  among  whom  Rochefou- 
cauld was  distinguished,  who  threatened  to  deluge  the 
world  with  selfish,  refined,  and  misanthropic  sayings,  many 
of  which  are  still  repeated  in  the  higher  circles  of  polite 
society. 

One  of  the  most  remarkable  men  of  the  eighteenth  cent- 
ury was  Edmund  Burke.  He  has  wonderfully  controlled 
the  opinions  of  mankind.  Nothing  has  given  him  more 
power  than,  in  the  midst  of  his  gorgeous  descriptions  and 
profound  views,  the  dropping  of  some  short  sentence,  which 
is  so  constructed  as  to  have  the  force  of  a  proverb,  although 
it  is  not  formally  stated  to  be  such.  Most  of  these  pithy 
sayings  are  good.  Here  are  a  few  of  this  sort :  "  War  and 
economy  are  things  not  easily  reconciled ;"  "  Sufficient  ap- 
pearances will  never  be  wanting  to  those  who  have  a  mind 
to  deceive  themselves ;"  "  When  bad  men  combine,  the 
good  must  associate ;"  "  In  all  exertions  of  duty,  something 
is  to  be  hazarded ;"  "  It  is  false  virtue  and  plausible  error 
that  do  the  mischief."  These  are  but  samples  of  many 
good  sayings  in  Burke's  writings.  They  are  always  elo- 
quent, commonly  striking,  often  sublime,  and  generally 
sound.  A  good  collection  of  them  would  be  highly  serv- 
iceable to  statesmen.  But  Burke  was  a  fallible  man.  He 
certainly  erred  when  he  said  :  "  Yice  itself  loses  half  its  evil 
by  losing  all  its  grossness."  This  sounds  well,  but  is  whol- 
ly untrue.  The  refined,  genteel,  polite  swearer,  drunkard,  or 
murderer  is  even  a  worse  man  in  his  influence  over  others, 
and  in  the  hopeless  character  of  his  viciousness,  than  if  he 
were  gross  and  unrefined.  He  is  a  Pharisee,  and  despises 
publicans.  His  refinements  make  him  more  blind  to  his 
perils  than  if  he  were  cast  out  by  society.  Then  his  vices 
are  so  insinuating,  and  his  manner  so  fascinating,  that  those 
of  feeble  virtue  can  not  resist  him. 


THE   USE    OF   PEOVERBS.  221 

In  our  language  are  some  writers  whose  proverbs  are 
excellent.  One  is  Bishop  Hall,  whose  wit  is  both  sparkling 
and  sanctified.  It  is  impossible  to  read  him  without  hav- 
ing the  acuteness  of  the  mind  increased.  He  is  sound  and 
pious.  Another  writer  of  great  excellence  in  this  line 
is  Matthew  Henry,  the  commentator.  His  Notes,  as  he 
calls  them,  are  a  vast  treasury  of  prudential  and  spiritual 
wisdom.  There  is  also  an  excellent  little  work  called 
Apples  of  Gold  in  Pictures  of  Silver.  It  is  written  by 
Brooks.  It  is  throughout  a  contribution  to  piety.  The 
same  may  be  said  of  the  writings  of  the  Rev.  T.  Adam. 

Lord  Kaimes'  Art  of  Thinking  is  acute,  but  worldly- 
minded  ;  not  always  sound,  and  sometimes  misanthropic. 
That  modern  work  which  has  had  such  a  sale — Lacon — is 
not  safe  in  the  hands  of  the  young,  though  much  contained 
in  it  is  very  shrewd.  The  objections  to  Fielding's  Prov- 
erbs are  that  he  has  collected  good  and  bad,  and  thrown 
them  all  together;  that  some  of  them  are  very  poor,  and  not 
worth  remembering;  and  that  they  have  not  generally  a 
high  moral  tone.  A  person  of  settled,  good  principles  and 
mature  judgment  may  read  them,  as  also  Lacon  and  Lord 
Kaimes.  We  greatly  need  in  our  language  a  good  collec- 
tion of  proverbs  for  the  common  people. 

The  inspired  book  called  Proverbs  may  be  thus  divided. 
The  first  nine  chapters  are  commonly  regarded  as  an  intro- 
duction, full  of  instruction  and  exhortation  to  a  young  man 
dear  to  the  writer.  From  the  commencement  of  the  tenth 
chapter,  which  begins  with  these  words,  "  The  Proverbs  of 
Solomon,"  to  the  close  of  the  sixteenth  verse  of  the  twenty- 
second  chapter,  are  found  the  chief  of  the  proverbs,  strictly 
so  called.  From  the  beginning  of  the  seventeenth  verse  of 
the  twenty-second  chapter  to  the  close  of  the  twenty-fourth 
chapter,  is  an  exhortation  to  his  son  or  his  scholar.  From 
the  beginning  of  the  twenty-fifth  chapter  to  the  close  of 


222  PASTORAL   THEOLOGY. 

the  twenty-ninth  chapter,  is  a  collection  of  Solomon's  Prov- 
erbs, copied  from  his  writings  by  inspired  men  in  the  days 
of  Hezekiah.  The  thirtieth  chapter  contains  the  wise 
words  of  Agur,  and  the  last  chapter  the  words  of  King 
Lemuel.  Against  this  book  of  Proverbs  none  of  the  objec- 
tions lie  which  have  been  urged  against  some  others. 
These  proverbs  are  inspired.  As  such  they  are  cited  by 
Christ  and  his  apostles.  They  do  not  mislead  the  honest 
and  well-disposed.  They  are  full  of  piety,  and  of  the 
purest  morality.  A  familiar  acquaintance  with  them  is 
greatly  to  be  desired  to  make  one  wise.  They  are  compre- 
hensive and  clear.  They  require  nothing  but  an  honest 
heart,  and  the  amount  of  intellect  common  to  the  masses 
of  thinking  men,  in  order  to  understand  them.  They  are 
full  of  light.  The  great  fundamental  rule  for  making 
progress  in  wisdom  and  knowledge  is,  Love  the  truth.  No 
one  ever  said  to  Wisdom,  "  Thou  art  my  sister,"  nor  called 
Understanding  his  kinswoman,  and  yet  lived  and  died  a 
fool.  "  Love  her,  and  she  shall  preserve  thee,"  is  a  promise 
ever  fulfilled. 

Proverbs  are  of  great  use  to  preachers  of  righteousness. 
Solomon  says :  "And  moreover,  because  the  Preacher  was 
wise,  he  still  taught  the  people  knowledge ;  yea,  he  gave 
good  heed,  and  sought  out,  and  set  in  order  many  prov- 
erbs." Eccl.  xii.,  9.  Selden :  "  The  proverbs  of  several  na- 
tions were  much  studied  by  Bishop  Andrews,  and  the  rea- 
son he  gave  was,  because  by  them  he  knew  the  minds  of 
several  nations,  which  is  a  brave  thing." 

The  following  collection  of  proverbs  may  show  the  com- 
prehensiveness and  usefulness  of  this  mode  of  instruction. 
The  classification  is  not  complete  or  perfect.  The  reader 
may  be  able  to  make  one  much  better. 


THE   USE   OF   PEOVEEBS.  223 

WISDOM   AND   ITS   ADVANTAGES. 

Talk  with  the  vulgar,  think  with  the  wise. — English. 

He  who  has  but  one  eye  may  be  king  among  the  blind. 
—T.  Watson. 

Wisdom  is  that  which  makes  men  judge  what  are  the 
best  ends,  and  what  the  best  means  to  attain  them,  and 
gives  a  man  advantage  of  counsel  and  direction. — Temple. 

Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my 
path. — David. 

The  fear  of  the  Lord  is  a  fountain  of  life,  to  depart  from 
the  snares  of  death. — lb. 

The  fear  of  the  Lord  is  the  beginning  of  wisdom ;  and 
the  knowledge  of  the  holy  is  understanding. — Solomon. 

If  thou  be  wise,  thou  shalt  be  wise  for  thyself. — lb. 

The  fear  of  the  Lord  prolongeth  days. — lb. 

Behold,  the  fear  of  the  Lord,  that  is  wisdom  ;  and  to  de- 
part from  evil  is  understanding. — Job. 

Godliness  is  profitable  unto  all  things,  having  promise  of 
the  life  that  now  is,  and  of  that  which  is  to  come. — Paul. 

Call  not  him  wise  who  is  not  wise  for  himself. — Latin. 

PEOVIDENCE. 

Man  proposeth,  God  disposeth. — French. 

Man  appoints,  God  disappoints. — English. 

Man  intends,  God  superintends. — Maxwell. 

He  that  will  observe  the  wonderful  providences  of  God, 
shall  have  wonderful  providences  of  God  to  observe. — 
Doddridge. 

Whoso  is  wise,  and  will  observe  these  things,  even  they 
shall  understand  the  loving  kindness  of  the  Lord. — Da- 
vid. 

Man's  goings  are  of  the  Lord :  how  can  a  man  then  un- 
derstand his  own  way  ? — Solomon. 


224  PASTOKAL   THEOLOGY. 

A  man's  heart  deviseth  his  way,  but  the  Lord  directeth 
his  steps. — lb. 

The  king's  heart  is  in  the  hands  of  the  Lord,  as  the  rivers 
of  water :  he  turneth  it  whithersoever  he  will. — lb. 

Not  a  sparrow  falleth  to  the  ground  without  his  notice. 
— Jesus  Christ. 

The  very  hairs  of  your  head  are  all  numbered. — lb. 

While  I  oversee  the  Church,  Christ  oversees  me. — Poly- 
carp. 

SIN   AND   MISERY. 

Sin  digged  every  grave. — T.  Watson. 
Death  entered  by  sin. — Paul. 
The  wages  of  sin  is  death. — lb. 
He  that  hateth  wisdom  loveth  death. — Solomon. 
The  way  of  transgressors  is  hard. — lb. 
Fools  make  a  mock  at  sin. — lb. 

He  that  pursueth  evil,  pursueth  it  to  his  own  death. — lb. 
Sin  and  misery  are  twin  sisters;  they  were  born  the 
same  day. 

DILIGENCE   AND   SLOTH. 

They  that  drive  away  time  spur  a  free  horse. — Mason. 

Idleness  is  the  devil's  workshop. — Melancthon. 

He  who  lives  not  by  rule,  lives  not  at  all. — J.  Wesley. 

Drive  your  business,  and  it  will  not  drive  yon. 

The  devil  tempts  all  men,  but  the  idle  man  tempts  the 
devil. 

As  vinegar  to  the  teeth,  and  as  smoke  to  the  eyes,  so  is 
the  sluggard  to  them  that  send  him. — Solomon. 

The  hand  of  the  diligent  shall  bear  rule ;  but  the  sloth- 
ful shall  be  under  tribute. — lb. 

The  soul  of  the  sluggard  desireth,  and  hath  nothing ;  but 
the  soul  of  the  diligent  shall  be  made  fat. — lb. 

Seest  thou  a  man  diligent  in  his  business  ?  he  shall  stand 
before  kings ;  he  shall  not  stand  before  mean  men. — lb. 


THE   USE   OF   PKOVEEBS.  225 

LOVE   AND   HATEED. 

I  would  not  give  one  hour  of  brotherly  love  for  a  whole 
eternity  of  contention. — Dr.  Buffner. 

Dr.  John  Mason  and  Dr.  John  Rogers  lived  and  loved  as 
brethren.  When  the  former  died,  the  latter  said,  "  I  feel 
as  if  I  had  lost  a  right  arm." 

Love  your  enemies. — Jesus  Christ. 

He  that  hateth  his  brother  is  a  murderer. — lb. 

Love  worketh  no  ill  to  his  neighbor. — Paul. 

Love  is  the  fulfilling  of  the  law. — lb. 

He  that  loveth  is  born  of  God. — John. 

Hatred  stirreth  up  strife ;  but  love  covereth  all  sins. — 
Solomon. 

All  the  malignant  passions  are  great  tormentors. 

PEIDE   AND    HUMILITY. 

It  is  bad  to  be  both  poor  and  proud. — English. 

When  we  make  profession  of  our  faith,  we  stand ;  when 
we  acknowledge  our  sins,  or  seek  unto  God  for  favor,  we 
fall  down ;  because  the  gesture  of  constancy  becometh  us 
best  in  the  one,  in  the  other  the  behavior  of  humility. — 
Hooker. 

Only  by  pride  cometh  contention. — Solomon. 

Before  honor  is  humility. — lb. 

Pride  goeth  before  destruction,  the  haughty  spirit  before 
a  fall.— /£. 

When  pride  cometh,  then  cometh  shame ;  but  with,  the 
lowly  is  wisdom. — lb. 

By  humility  and  the  fear  of  the  Lord  are  riches,  and 
honor,  and  life. — lb. 

K2 


226  PASTOKAL   THEOLOGY. 

SELF-CONCEIT   AND   MODESTY. 

Be  not  wise  in  your  own  conceit. — Paul. 

Seest  thou  a  man  wise  in  his  own  conceit  ?  there  is  more 
hope  of  a  fool  than  of  him. — Solomon. 

Let  another  man  praise  thee,  and  not  thine  own  mouth ; 
a  stranger,  and  not  thine  own  lips. — lb. 

The  way  of  a  fool  is  right  in  his  own  eyes ;  but  he  that 
hearkeneth  unto  counsel  is  wise. — lb. 

The  modesty  of  true  science  is  well  illustrated  in  Sir 
Isaac  Newton,  who  said,  "  He  that  cometh  after  me  may 
know  something.  I  seem  to  be  standing  on  the  shore  of 
the  ocean  of  knowledge.  I  have  picked  up  a  few  peb- 
bles." 

The  kingdom  of  nature,  like  the  kingdom  of  heaven,  is 
entered  only  by  little  children. — Bacon. 

CLOSENESS    AND   LIBEEALITY. 

Charity  gives  itself  riches;  covetousness  hoards  itself 
poor. 

It  is  more  blessed  to  give  than  to  receive. — Jesus  Christ. 

The  Lord  loveth  a  cheerful  giver. — Paul. 

There  is  that  scattereth,  and  yet  increaseth ;  and  there 
is  that  withholdeth  more  than  is  meet,  and  it  tendeth  to 
poverty. — Solomon. 

The  liberal  soul  shall  be  made  fat ;  and  he  that  water- 
eth;  shall  be  watered. — lb. 

There  is  that  maketh  himself  rich,  yet  hath  nothing ; 
there  is  that  maketh  himself  poor,  yet  hath  great  riches. 
— lb. 

Whoso  stoppeth  his  ears  at  the  cry  of  the  poor,  he  also 
shall  cry  himself,  but  shall  not  be  heard.— lb. 


THE   USE   OF   PROVERBS.  227 


COMPANY   AND    SOLITUDE. 

Tell  me  with  whom  thou  goest,  and  I  will  tell  thee  who 
thou  art. — Spanish. 

A  great  city  is  a  great  solitude. — Latin. 

A  crowd  is  not  company. — Dutch. 

Two  green  sticks  and  a  dry  one  will  make  a  fire. — Jew- 
ish. 

He  that  walketh  with  wise  men  shall  be  wise ;  but  the 
companion  of  fools  shall  be  destroyed. — Solomon. 

Make  no  friendship  with  an  angry  man,  and  with  a  fu- 
rious man  thou  shalt  not  go ;  lest  thou  learn  his  ways,  and 
get  a  snare  to  thy  soul. — lb. 

GOOD   AND   BAD   TEMPER. 

A  blithe  heart  makes  a  blooming  visage. — Scotch. 

A  merry  heart  doeth  good  like  a  medicine ;  but  a  broken 
spirit  drieth  the  heart. — Solomon. 

He  that  is  slow  to  anger  is  better  than  the  mighty ;  and 
he  that  ruleth  his  spirit  than  he  that  taketh  a  city. — lb. 

The  discretion  of  a  man  deferreth  his  anger;  and  it  is 
his  glory  to  pass  over  a  transgression. — lb. 

He  that  hath  no  rule  over  his  own  spirit  is  like  a  city 
that  is  broken  down  and  without  walls. — lb. 

CONTENTION   AND    QUIET. 

A  gude  word  is  as  soon  spoken  as  an  ill  one. — Scotch. 

It  takes  two  to  make  a  quarrel,  though  one  may  rail  and 
revile. 

Better  is  a  dry  morsel,  and  quietness  therewith,  than  a 
house  full  of  sacrifices  with  strife. — Solomon. 

The  beginning  of  strife  is  as  when  one  letteth  out  water : 
therefore  leave  off  contention  before  it  be  meddled  with. 
—lb. 


228  PASTORAL   THEOLOGY. 

It  is  better  to  dwell  in  the  corner  of  a  housetop,  than  in 
a  wide  house  with  a  brawling  woman. — lb. 

It  is  better  to  dwell  in  the  wilderness,  than  with  a  con- 
tentious and  angry  woman. — lb. 

Better  is  a  dinner  of  herbs,  where  love  is,  than  a  stalled 
ox  and  hatred  therewith. — lb. 

Where  envying  and  strife  is,  there  is  confusion  and  every 
evil  work. — lb. 


HASTINESS   AND   CAUTION. 

A  hasty  man  never  wants  wToe. — Scotch. 

Soon  ripe,  soon  rotten. —  Old  English. 

Haste  makes  waste,  and  waste  makes  wrant. — English. 

He  that  answereth  a  matter  before  he  heareth  it,  it  is 
folly  and  a  shame  unto  him. — Solomon. 

Seest  thou  a  man  that  is  hasty  in  his  words?  there  is 
more  hope  of  a  fool  than  of  him. — lb. 

He  that  maketh  haste  to  be  rich  shall  not  be  innocent. 
—lb. 

Be  not  rash*  with  thy  mouth,  and  let  not  thine  heart  be 
hasty  to  utter  any  thing  before  God ;  for  God  is  in  heaven, 
and  thou  upon  earth :  therefore  let  thy  words  be  few. — lb. 

POVERTY   AND   RICHES. 

Better  go  to  heaven  in  rags  than  to  hell  in  robes. 

A  little  that  a  righteous  man  hath  is  better  than  the 
riches  of  many  wTicked. — David. 

Give  me  neither  poverty  nor  riches ;  lest  I  be  full,  and 
deny  thee,  and  say,  Who  is  the  Lord  %  or  lest  I  be  poor,  and 
steal,  and  take  the  name  of  my  God  in  vain. — Agur. 

Better  is  a  little  with  the  fear  of  the  Lord,  than  great 
treasure  and  trouble  therewith. — Solomon. 

He  that  by  usury  and  unjust  gain  increaseth  his  substance, 
lie  shall  gather  it  for  him  that  will  pity  the  poor. — lb. 


THE   USE   OF   PROVERBS.  229 

The  sleep  of  the  laboring  man  is  sweet,  whether  he  eat 
much  or  little;  but  the  abundance  of  the  rich  will  not 
suffer  him  to  sleep. — Solomon. 

FRAUD   AND   HONESTY. 

The  wolf  is  never  fat,  though  he  eat  many  sheep ;  for 
lie  wasteth  all  in  anxiety  and  in  flight. 

lie  that  walketh  uprightly  walketh  surely. — Solomon. 

A  false  balance  is  abomination  to  the  Lord;  but  a  just 
weight  is  his  delight. — lb. 

He  that  is  unjust  in  the  least,  is  unjust  also  in  that  which 
is  greatest. — Jesus  Christ. 

A   GOOD   AND   BAD   NAME. 

The  memory  of  the  just  is  blessed ;  but  the  name  of  the 
wicked  shall  rot. — Solomon. 

When  it  goeth  well  with  the  righteous,  the  city  rejoiceth; 
but  when  the  wicked  perish,  there  is  shouting. — lb. 

A  good  name  is  rather  to  be  chosen  than  great  riches. 
—lb. 

A  good  name  is  better  than  precious  ointment. — lb. 

Half  the  honest  men  on  earth  started  with  no  capital 
but  their  good  name. 

SURETYSHIPS. 

He  that  is  surety  for  a  stranger  shall  smart  for  it ;  and 
he  that  hateth  suretyships  is  sure. — Solomon. 

Take  his  garment  that  is  surety  for  a  stranger. — lb. 

If  thou  be  surety  for  thy  friend,  if  thou  hast  stricken  thy 
hand  with  a  stranger,  thou  art  snared  with  the  words  of  thy 
mouth,  thou  art  taken  with  the  words  of  thy  mouth. — lb. 

One  in  a  thousand  may  regret  not  having  consented  to 
be  surety ;  but  nine  hundred  and  ninety  in  a  thousand  re- 
pent of  their  suretyship. 


230  PASTORAL   THEOLOGY. 


MEDDLING. 

He  that  passeth  by,  and  meddleth  with  a  strife  not  be- 
longing to  him,  is  like  one  that  taketh  a  dog  by  the  ears. — 
Solomon. 

ACTING   OUT  A   CHARACTER. 

The  shoemaker  to  his  last. — Latin. 
As  a  bird  that  wandereth  from  her  nest,  so  is  a  man  that 
wandereth  from  his  place. — Solomon. 

COURAGE   AND   COWARDICE. 

A  guilty  conscience  needs  no  accuser. 
A  good  conscience  is  the  best  flag  to  fight  under. 
When  vice  is  bold,  it  is  sad  that  virtue  should  be  sneak- 
ing.— Orion. 

UNSEASONABLE   MIRTH. 

As  he  that  taketh  away  a  garment  in  cold  weather,  and 
as  vinegar  upon  nitre,  so  is  he  that  singeth  songs  to  a  heavy 
heart. — Solomon. 

THE   SIMPLE   CLALMING  WISDOM. 

The  legs  of  the  lame  are  not  equal :  so  is  a  parable  in 
the  mouth  of  fools. — Solomon. 

As  a  thorn  goeth  up  into  the  hand  of  the  drunkard,  so 
is  a  parable  in  the  mouth  of  fools. — lb. 

MISPLACED  CONFIDENCE. 

Confidence  in  an  unfaithful  man  in  time  of  trouble  is 
like  a  broken  tooth,  or  a  foot  out  of  joint. — Solomon. 

WICKED   EXULTATION. 

Rejoice  not  when  thine  enemy  falleth,  let  not  thine  heart 
be  glad  when  he  stumbleth:  lest  the  Lord  see  it,  and  it  dis- 


THE   USE   OF  PROVERBS.  231 

please  him,  and  he  turn  away  his  wrath  from  him. — Solo- 
mon. 

MODERATION   IN   RECEIVING   FAVORS. 

Help  yourself  as  long  as  you  can. 

Withdraw  thy  foot  from  thy  neighbor's  house,  lest  he  be 
weary  of  thee,  and  so  hate  thee. — Solomon. 

TRUTH   AND    ERROR. 

Take  heed  what  ye  hear. — Jesus  Christ 
Prove  all  things ;  hold  fast  that  which  is  good. — Paul. 
Buy  the  truth,  and  sell  it  not. — Solomon. 
Cease,  my  son,  to  hear  the  instruction  that  causeth  to  err 
from  the  words  of  knowledge. — lb. 

Poison  may  kill  as  well  as  pistol. — T.  Watson. 

ADVERSITY. 

ISTo  cross,  no  crown. — Penn. 

We  never  know  the  worth  of  water  till  the  well  goes 
dry. — English. 

Crosses  are  ladders  leading  to  heaven. 

If  pains  are  sharp,  they  can  not  be  long ;  if  they  are- 
long,  they  can  not  be  sharp. 

Adversity  may  make  a  man  wise,  and  wisdom  is  better 
than  wealth. 

If  thou  faint  in  the  day  of  adversity,  thy  strength  is 
small. — Solomon. 

GOOD   AND   BAD   CHILDREN. 

A  wise  son  maketh  a  glad  father ;  but  a  foolish  son  is 
,the  heaviness  of  his  mother. — Solomon. 

YOUTH   AND    OLD   AGE. 

Even  a  child  is  known  by  his  doings. — Solomon. 
Childhood  and  youth  are  vanity. — lb. 


232  PASTOEAL   THEOLOGY. 

The  hoary  head  is  a  crown  of  glory,  if  it  be  found  in 
the  way  of  righteousness. — lb. 

The  flower  of  youth  is  never  so  beautiful  as  when  it 
meekly  bows  and  turns,  like  the  heliotrope,  to  the  Sun  of 
righteousness. — Buck. 

MISCELLANEOUS. 

The  borrower  is  servant  to  the  lender. — Solomon. 

Boast  not  thyself  of  to-morrow,  for  thou  knowest  not 
what  a  day  may  bring  forth. — lb. 

Thine  own  friend  and  thy  father's  friend  forsake  thou 
not. — lb. 

Well  doing  is  commonly  less  difficult  than  silent  suffer- 
ing. 

The  best  maxim  the  heathen  philosophers  %ever  gave  was 
— Know  thyself. 

If  we  did  not  so  often  indulge  ourselves  to  the  extent  of 
what  is  lawful,  we  should  less  frequently  do  things  that  are 
unlawful. 

Tell  me  how  you  feel  and  behave  toward  weak  Chris- 
tians, and  I  will  tell  you  wmether  you  are  one  of  their 
number. 

REMARKS. 

1.  If  a  man  would  lead  a  quiet  and  peaceable  life,  he 
will  do  well  to  make  a  collection  of  good  proverbs  relating 
to  the  government  of  the  tongue. 

2.  Every  man  wTill  do  well  often  to  read  over  the  whole 
book  of  Proverbs,  especially  when  in  doubt  about  any  pru- 
dential matter  whatever. 

3.  It  would  be  well  for  every  man,  and  especially  every 
preacher,  to  make  a  good  collection  of  proverbs  for  his 
own  use. 


CHAPTER  XXI. 

RELIGIOUS    EXCITEMENTS. 

Ministerial  wisdom  may  generally  be  estimated  by  one's 
principles  and  practice  concerning  excitements  on  the  sub- 
ject of  religion.  From  want  of  will  or  capacity,  some 
never  distinguish  between  those  which  are  genuine  and 
those  which  are  spurious.  They  have  witnessed  some  ex- 
citements, in  which  enthusiasm  was  the  dominant  quality ; 
and  so  they  condemn  all  earnest  and  general  attention  to 
religion.  This  is  unphilosophical  and  unscriptural.  Others 
suppose  all  great  engagedness  in  religion  to  be  commend- 
able, even  if  men  are  serving  God  with  wild  and  violent 
passions. 

As  this  is  a  subject  of  great  difficulty,  let  us  dwell  on  it 
a  little  for  the  purpose  of  stating  some  sound  and  fixed 
principles. 

1.  The  human  mind  is  so  constituted  that  it  must  be  ex- 
cited in  order  to  act.  Even  intellectual  exertion  will  not 
be  made  without  some  excitement,  such  as  love  of  knowl- 
edge or  the  love  of  pre-eminence.  Indeed,  excitement 
itself  is  nothing  more  nor  less  than  that  state  of  mind  pro- 
duced by  the  action  of  motives  upon  it ;  and  without  such 
action  the  whole  mind  would  remain  under  a  deep  stupor. 
The  powers  of  mind  must  be  brought  to  action,  the  atten- 
tion must  be  fixed  by  something,  and  this  is  excitement. 

2.  The  next  remark  is  that,  although  man  is  an  active 
being,  yet  his  action  is  produced  by  his  volitions,  and  his 
volitions  depend  on  his  affections — desires  or  aversions — 
and  these  affections  are  nothing  but  excited  feelings.     In 


234  PASTORAL   THEOLOGY. 

other  words,  human  agency  must  and  will  cease  whenever 
excitement  shall  cease.  "Were  excitement  all  gone,  univer- 
sal palsy  would  stiffen  all  man's  mental  powers. 

3.  There  is  also  a  proportion  between  the  energy  of  the 
action  and  the  strength  of  the  feeling  excited.  Burke: 
"Exquisite  power  has  its  seat  in  exquisite  sensibilities." 
A  feeble  effort  is  the  natural  result  of  a  feeble  excitement. 
No  man  can  act  greatly  unless  he  can -feel  strongly. 

4.  All  true  religion  has  its  seat  in  the  affections,  or,  which 
is  the  same  thing,  in  excited  feelings.  The  love  of  God, 
the  love  of  man,  repentance  for  sin,  hungering  and  thirst- 
ing after  righteousness,  joy  in  the  Holy  Ghost,  and  general- 
ly the  exercises  of  a  renewed  heart,  are  all  affections  of  the 
mind  in  view  of  certain  truths  of  religion. 

5.  Purely  religious  affections  can  not  be  too  much  ex- 
cited. In  this  matter,  the  measure  of  our  duty  is  the  very 
highest  degree  of  affection  of  which  we  are  capable.  No 
man  can  have  his  heart  too  much  excited  in  love  to  God ; 
for  the  law  is,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  with  all  thy  soul,  with  all  thy  mind,  and  with  all 
thy  strength."  Nor  can  we  be  too  sorry  for  having  sinned 
against  God,  nor  too  much  ashamed  of  our  base  ingratitude 
toward  him.  Nor  can  we  rejoice  too  much  in  his  grace 
and  mercy  manifested  in  the  gift  of  his  Son.  Nor  should 
this  state  of  excitement  be  temporary  or  transient.  We 
have  the  authority  of  an  inspired  apostle  for  saying, "  It  is 
good  to  be  zealously  affected  always  in  a  good  thing."  If 
our  excitement  be  purely  religious  and  holy,  it  can  not  be 
excessive.  Alas !  that  it  should  be  so  defective.  There 
has  always  been  too  little  of  it.  There  is  too  little  of  it 
now. 

6.  On  account  of  the  union  between  our  souls  and  our 
bodies,  and  on  account  of  their  reciprocal  influence  on  each 
other,  the  mind  can  never  be  excited  without  producing 


RELIGIOUS   EXCITEMENTS.  235 

some  effect  on  the  body.  Thus  sorrow  wastes  vigor,  fear 
produces  paleness,  anger  quickens  the  pulse,  warm  benevo- 
lence makes  the  face  to  shine.  When  these  effects  on  the 
body  are  produced  by  holy  affections,  they  are  neither  hurt- 
ful nor  sinful.  It  is  neither  injurious  to  health,  nor  to 
mental  power,  nor  to  moral  virtue  for  one  to  weep  when 
he  is  sad,  or  to  tremble  under  a  sense  of  the  awful  majesty 
of  God.  Nor  is  it  unnatural  or  any  way  improper  that 
peace  in  believing  and  joy  in  the  Holy  Ghost  should  give 
the  countenance  calmness,  or  even  radiance.  Nor  am  I 
aware  that  we  should  ever  desire  to  avoid  any  effects  of 
religious  excitement  on  the  body  except  for  two  reasons. 
The  first  is  that  precisely  the  same  effects  are  sometimes 
produced  by  causes  very  remote  from  a  holy  excitement. 
The  other  is  that  there  is  danger  lest  these  effects  on  the 
body  be  substituted  for  genuine  piety.  For  example,  when 
the  animal  system  is  relieved  from  a  burden  of  grief  by  the 
shedding  of  tears,  and  a  calmness  and  pleasant  state  of 
mind  ensue,  there  is  much  danger  lest  all  this  be  mistaken 
for  conversion.  Notwithstanding  these  dangers,  the  Script- 
ures themselves  give  us  many  examples  of  persons  whose 
bodies  were  greatly  affected  by  the  state  of  their  minds. 
Thus  upon  a  remarkable  discovery  of  the  majesty  and  power 
of  God,  Habakkuk's  lips  quivered :  rottenness  entered  into 
his  bones,  and  he  trembled  in  himself.  Thus  also  John, 
in  the  Revelation,  having  an  extraordinary  vision  of  the 
glory  of  Christ,  says, "  When  I  saw  him,  I  fell  at  his  feet  as 
dead."  These  effects  in  nowise  injured  Habakkuk  or  John. 
7.  There  is  danger,  however,  lest  these  bodily  agitations 
become  epidemic,  and  when  they  do,  they  are  frequently  re- 
garded as  supernatural  visitations.  Therefore  the  encour- 
agement of  them  is  not  wise.  And  when  they  are  placed 
in  competition  with  spiritual  religion,  they  ought  to  be 
openly  opposed. 


230  PASTOEAL   THEOLOGY. 

\ 

8.  It  follows  that  those  preachers  are  not  to  be  blamed 
under  whose  ministry  bodily  agitations  are  witnessed,  pro- 
vided there  be  nothing  but  reasonable  and  evangelical 
truth  presented.  The  jailer  was  under  the  highest  excite- 
ment when  he  sprang  in,  and  came  trembling,  and  fell 
down  before  Paul  and  Silas,  and  said, "  Sirs,  what  must  I 
do  to  be  saved  ?"  It  was  very  common  for  people  to  fall 
down  under  the  preaching  of  Whitefield  and  Davies,  be- 
cause religious  truth  and  religious  emotion  were  so  new  to 
them,  and  so  powerful  as  to  deprive  them  of  strength. 

9.  Yet  is  there  nothing  to  be  dreaded  more  than  a  spirit 
of  wild  fanaticism.  It  will  destroy  or  impair  good  relig- 
ions prospects  any  where.  If  we  would  maintain  the  honor 
of  God  and  the  purity  of  religion,  we  must  discriminate  be- 
tween genuine  emotion  and  popular  delusion,  between  the 
saving  effects  of  spiritual  emotion  and  the  workings  of  a 
wild  enthusiasm.     The  latter  we  must  resist  with  firmness. 

These  remarks  are  intended  as  an  introduction  to  some 
observations  on  the  rules  by  which  we  may  judge  of  the 
character  of  religious  excitements. 

The  first  is  that  spurious  excitements  are  frequently  as 
irresistible  as  genuine ;  and  therefore  nothing  in  favor  of 
any  attention  to  religion  can  be  drawn  from  the  intensity 
of  feeling  accompanying  it.  Indeed,  spurious  excitements 
are  often  wholly  unmanageable.  The  fire  burns,  too  vehe- 
mently to  be  put  out.  It  will  only  die  when  it  has  con- 
sumed its  materials.  To  plead  for  the  genuineness  of  a 
religious  excitement  because  it  could  not  be  arrested,  is 
very  unsound  reasoning.  Nothing  but  Omnipotence  can 
control  or  arrest  the  passions  of  an  excited  populace  in 
their  assaults  on  private  rights,  yet  all  know  the  wicked- 
ness of  their  feelings.  Saul  was  greatly  excited  when  he 
lifted  up  his  voice  and  wept,  and  said  in  the  presence  of 
his  own  men,  and  of  David  and  his  men,  "  I  have  sinned ;" 


RELIGIOUS   EXCITEMENTS.  237 

/ 

but  lie  sinned  on.  Judas  was  greatly  excited  when  lie 
threw  down  the  money,  and  declared  that  he  had  betrayed 
innocent  blood.  But  he  went  and  hanged  himself.  The 
greatness  of  an  excitement  is  no  proof  that  it  is  genuine. 

Nor  is  it  any  evidence  that  a  religious  excitement  is  holy 
and  genuine  because  the  subjects  of  it  -profess  to  have 
great  spiritual  enjoyment.  The  stony-ground  hearers  re- 
ceived the  word  with  joy.  Herod  heard  John  gladly,  and 
did  many  things.  Satan  has  his  devices  for  pleasing  the 
people,  as  well  as  for  disgusting  them  in  matters  of  religion. 
What  is  more  calculated  to  gratify  a  carnal  mind  than  a 
strong  delusion,  leading  one  to  think  himself  a  Christian, 
and  yet  not  disturbing  his  lusts  ?  Besides,  man  is  naturally 
fond  of  frolic,  and  many  excitements  in  religion  are  so 
conducted  as  to  suit  this  propensity.  Unconverted  men 
have  as  little  natural  enmity  to  a  religious  frolic  as  they 
have  to  one  of  another  sort,  provided  always  that  the  thing 
is  not  to  last  too  long,  and  that  then  matters  are  to  resume 
their  usual  course,  and  all  parties  are  to  be  at  liberty  to 
return  to  their  covetous  practices,  their  selfish  gratifications, 
their  avoidance  of  rigid  self-denial,  and  their  indulgence 
of  sin.  Or,  perhaps,  the  spirit  of  fanaticism  may  become 
rank,  gross,  and  fixed,  and  may  be  leading  on  to  most  abid- 
ing and  alarming  results.  In  this  course  a  very  bad  man 
may  profess  abundant  pleasure.  There  is  an  indefinable 
sorcery  in  fanaticism.  Satan  transforms  himself  into  an 
angel  of  light. 

Moreover,  those  religious  excitements,  which  are  less 
powerful  in  their  operations  on  the  subjects  of  them  when 
alone  than  when  in  social  and  public  meetings,  are  very 
suspicious ;  and  if  the  excitement  is  only  kept  up  in  such 
meetings,  it  is  certainly  spurious.  In  a  vast  congregation 
of  people  a  very  powerful  excitement  was  reported.  A 
minister,  having  spoken  to  them  fully  and  reasonably,  ad- 


238  PASTORAL   THEOLOGY. 

vised  the  congregation  to  disperse,  and  see  if  they  could 
feel  as  much  and  pray  as  earnestly  when  alone  as  in  a 
crowd.  The  advice  was  taken ;  the  excitement  ceased ; 
and  "  the  people  gat  them  by  stealth  that  day  into  the  city, 
as  people  being  ashamed  steal  away  when  they  flee  in 
Jbattle."  2  Sam.  xix.,  3.  It  is  frequently  the  case,  even 
when  solid  good  is  in  progress,  that  there  is  too  much  said, 
too  much  done ;  too  many  meetings  are  held,  and  those  too 
long  continued.  But  when  an  excitement  is  wholly  sus- 
tained by  public  means,  and  private  and  closet  duties  are 
very  much  neglected,  we  may  rest  assured  that  there  is 
something  sadly  wrong.  In  like  manner,  when  any  man 
or  number  of  men  can  pray  fervently  and  very  earnestly 
in  a  social  meeting,  yet  when  alone  have  but  few  words 
or  little  earnestness  and  less  fervor,  they  may  know  that 
their  hearts  have  deceived  them.  A  great  prophet  teaches 
that  when  the  revival  should  occur  under  the  reign  of 
Messias,  it  should  drive  men  and  women  to  their  closets 
and  their  chambers  to  "  mourn  apart."     Zach.  xii.,  10-14. 

All  religions  excitements  are  to  be  dreaded,  which  make 
men  careless  or  loose  in  their  self-examinations,  or  which 
make  them  neglect  the  duty  of  watchfulness,  or  cause  them 
to  cease  their  jealousies  over  their  own  hearts.  At  no  time 
more  than  in  a  general  awakening  should  the  extent,  spir- 
ituality, and  holiness  of  the  law,  the  unspeakable  deceitf ill- 
ness and  wickedness  of  the  heart,  the  sovereignty  of  God, 
the  trying  fires  of  the  last  day,  the  perfectly  lost  and  help- 
less state  of  the  unregenerate,  and  the  fullness  and  freeness 
of  the  redemption  that  is  in  Christ  Jesus,  be  kept  constant- 
ly in  view  by  ministers,  Christians,  and  sinners.  Eeligious 
characters  formed  under  sermons  which  are  a  mere  tissue 
of  commonplaces,  with  vehement  exhortations  interlarded, 
will  hardly  be  of  any  value.  Let  no  man  be  afraid  to  ex- 
amine meekly,  thoroughly,  fearlessly,  and  by   scriptural 


RELIGIOUS    EXCITEMENTS.  239 

principle,  all  that  is  presented  to  his  mind  as  claiming  to 
be  religious  excitement.  Should  he  be  unwilling  to  weigh 
every  thing  by  the  correct  standard,  it  is  evident  that  either 
he  is  wrong,  or  that  he  wishes  to  support  some  error. 

Those  religious  excitements  which  generate  the  spirit  of 
vain  boasting  may  be  ranked  as  spurious.  For  "Charity 
vaunteth  not  itself,  and  is  not  easily  puffed  up."  It  is  very 
painful  to  witness  a  spirit  of  noisy  self-conceit,  and  for- 
ward pertness,  and  heady  egotism,  accompanying  certain 
excitements,  and  producing  pompous  statements  of  success. 
From  this  spirit  has  arisen  the  attempt  to  introduce  odious 
distinctions  between  zealous  evangelical  ministers,  calling 
some  of  them  "revival  men,"  and  thus  expressing  doubt 
whether  all  who  make  good  profession  of  love  to  Christ  re- 
joiced in  the  success  of  his  cause.  If  a  revival  man  is  one 
who  loves  to  see  hearts  broken  in  view  of  the  cross  of 
Christ,  and  labors  to  that  end,  then  all  converted  ministers, 
not  in  a  backslidden  state,  are  revival  men.  If  by  this  dis- 
tinction it  is  intended  to  "designate  those  only  who  have 
frequent  and  precious  seasons  of  refreshing,  it  is  a  wrong 
use  of  the  words ;  for  many,  whose  ministry  is  exceeding- 
ly blessed,  are  never  so  called.  Neither  can  a  desire  to 
witness  a  day  of  God's  power,  nor  soundness  of  evangel- 
ical views,  nor  earnestness  in  publishing  the  Gospel,  nor 
solid  and  lasting  success  in  the  ministry,  be  pleaded  as  ex- 
clusively belonging  to  those  who  regard  themselves  as  the 
peculiar  friends  of  revivals. 

So  far  as  we  can  understand  the  Bible  (see  Luke  xix,  41 ; 
Phil,  iii.,  18),  the  master  spirit  in  all  pious  hearts  toward 
the  unconverted  ought  to  be  that  of  tender  compassion.  It 
would  have  been  very  unseemly  for  the  lame,  the  halt,  and 
the  blind,  who  had  been  cured  by  Christ,  to  have  gone 
about  beating  their  unfortunate  countrymen  who  would 
not  come  to  Jesus  for  healing.     We  are  all  bound  to  tell 


24:0  PASTORAL   THEOLOGY. 

men  of  the  power,  kindness,  and  grace  of  Christ,  and  to 
urge  them  to  apply  to  him,  and  to  lend  them  all  the  aid 
we  can ;  but  we  are  not  at  liberty  to  quarrel  with  men  be- 
cause they  will  not  be  reconciled  to  God.  The  two  disci- 
ples did  not  know  what  manner  of  spirit  they  were  of, 
when  they  wanted  fire  from  heaven.  One  attempting  to 
give  an  account  of  another,  whom  he  wished  to  praise, 
said :  "  He  is  the  holiest  man  you  ever  saw ;  he  can  not 
endure  a  sinner  in  his  sight.  I  have  seen  him  calm  and 
social  in  the  company  of  Christians,  wrhen  a  sinner  would 
come  in,  and  immediately  he  wTould  appear  uneasy,  and 
his  eyes  begin  to  roll  and  flash  fire."  Paul  gives  a  very 
different  description  of  what  a  minister  should  be.  See 
2  Tim.  ii.,  24-26.  The  spirit  of  anger,  fierceness,  and  bit- 
terness is  always  wicked.  "The  wrath  of  man  worketh 
not  the  righteousness  of  God."  Human  passion  is  a  poor 
thing  to  offer  to  God,  however  modified,  refined,  directed, 
or  regulated.  Meekness,  gentleness,  kindness,  forbearance, 
long-suffering,  patience,  and  pity  are  the  great  means  for 
disarming  prejudice,  humbling  pride,  correcting  error,  and 
destroying  stubborn  contempt  of  holy  things.  Therefore 
those  religious  excitements,  which  have  a  prevailing  tem- 
per of  severity,  and  lack  the  essential  kindness  of  Gospel 
graces,  must  be  regarded  as  spurious. 

Nor  can  we  have  a  higher  estimate  of  any  attention  to 
religion,  in  which  ministers  or  churches  run  before  the 
Spirit  of  God.  Seldom  do  we  hear  patient  waiting  on  God 
commended  as  a  means  of  reviving  religion,  and  yet  the 
Scriptures  teach  that  this  is  one  state  of  heart  necessary  for 
a  large  and  gracious  communication  of  divine  influences. 
Thus  spoke  Christ  to  his  disciples :  "  Behold,  I  send  the 
promise  of  the  Father;  but  tarry  ye  in  the  city  of  Jerusa- 
lem until  ye  be  endued  with  power  from  on  high."  Luke 
xxiv.,  49.     In  Acts  ii.,  1-4,  we  learn  that  they  obeyed,  con- 


KELIGIOUS   EXCITEMENTS.  241 

tinuing  in  prayer  arid  supplication  until  the  day  of  Pente- 
cost was  fully  come,  and  the  Holy  Ghost  given.  A  minis- 
ter or  a  church  reviving  itself  will  be  as  unsuccessful  as 
Samson  without  his  hair,  or  as  Israel  when  the  Ark  of  God 
was  gone. 

It  has  been  asserted  by  some  that  whenever  the  proper 
means  are  faithfully,  judiciously,  and  diligently  used,  there 
wrill  be  a  genuine  revival  of  religion.  In  support  of  this 
statement  many  plausible  things  may  be  said,  but  still  we 
may  and  must  reject  it.  Did  not  the  prophets,  did  not 
Christ,  did  not  the  apostles  use  the  proper  means  judi- 
ciously, diligently,  and  faithfully,  and  did  a  revival  inva- 
riably follow?  What  say  the  Scriptures?  Isaiah  says, 
"  Who  hath  believeth  our  report  ?"  Jeremiah  says,  "  Oh, 
that  my  head  were  waters,  and  mine  eyes  a  fountain  of 
tears,  that  I  might  weep  day  and  night  for  the  slain  of  the 
daughter  of  my  people !"  When  Ezekiel  thundered,  the 
people  cried,  "  Ah !  Lord  God,  he  speaketh  in  parables." 
We  read  that  even  Jesus  did  not  many  mighty  works  at 
one  place,  because  of  the  unbelief  of  the  people.  Matt, 
xiii.,  58.  And  no  one  is  found  of  sufficient  effrontery  to 
assert  that,  under  Christ's  ministry,  any  such  extensive  out- 
pouring of  the  Spirit  of  God  occurred  as  to  justify  the  re- 
mark that  whenever  he  preached  there  was  a  revival ;  yet 
Jesus  spoke  as  never  man  spoke.  He,  too,  had  the  Spirit, 
not  by  measure.  The  Spirit  of  the  Lord  God  was  upon 
him,  making  him  of  quick  understanding,  in  the  fear  of  the 
Lord ;  a  spirit  of  counsel  and  of  might.  Jesus  fasted  and 
prayed  more  than  any  of  us  could  do,  and  he  did  all  to  the 
perfect  acceptance  of  God.  The  history  of  the  apostle 
Paul  teaches  a  simple  lesson.  His  success  was  very  varied. 
Where  the  Lord  had  much  people,  he  had  great  success. 
As  many  as  were  ordained  to  eternal  life  believed,  says 
Luke. 

L 


242  PASTOEAL   THEOLOGY. 

Akin  to  the  error  just  stated  is  that  which  asserts  that 
ministers  are  responsible  for  their  success,  and  that  church- 
es are  responsible  for  the  prosperity  of  religion  in  their  vi- 
cinity. In  support  of  this  view  very  plausible  statements 
may  be  made;  but  it  yet  remains  to  find  one  passage  of 
sacred  Scripture  to  support  it.  Such  a  principle  of  judg- 
ment would  lead  to  the  entire  condemnation  of  all  holy 
men  who  have  ever  lived,  the  Man  without  sin  not  except- 
ed. Even  under  the  ministry  of  Jesus,  those  that  "re- 
ceived him  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  John  ii.,  13. 
"Neither  he  that  planteth  is  any  thing,  neither  he  that 
watereth ;  but  God  that  giveth  the  increase."  1  Cor.  iii., 
7.  See  also  Ezek.  ii.,  1-7.  The  excellency  of  the  power 
is  always  of  God. 

Suppose  a  pious,  godly  minister  to  be  under  the  full  im- 
pression that  he  is  responsible  for  his  success — what  will  be 
the  effect  on  his  mind  but  to  unnerve,  dishearten,  yea,  over- 
whelm him  ?  He  will  flee  from  the  ministry  as  from  the 
pit.  The  effect  of  such  belief  on  the  people  will  invariably 
be  a  loss  of  confidence  in  the  most  valuable  ministry,  a  loss 
of  humility,  and  grievous  excesses.  They  will  blame  their 
minister  as  the  Israelites  did  Moses  for  all  that  goes  wrong ; 
and  each  will  be  grasping  at  the  reins  of  ^church  govern- 
ment, that  he  may  set  things  right.  If,  therefore,  under 
such  impressions,  a  religious  excitement  shall  occur,  be  not 
a  whit  surprised  if,  in  the  end,  it  be  found  wholly  spurious. 

Those  excitements  which  covet  opposition  and  betray 
sad  disappointment  if  it  is  not  provoked,  are  also  of  a  very 
doubtful  character.  Opposition  to  the  truth  is  commonly 
to  be  expected,  and  when  it  does  come,  he  who  is  dismayed 
by  it  shows  very  little  strength  of  gracious  principle.  Yet 
opposition  is,  in  itself,  exceedingly  undesirable.  The  natu- 
ral opposition  of  the  unrenewed  mind  to  the  truth,  without 


RELIGIOUS  EXCITEMENTS.  243 

needless  provocation  and  uselessly  offensive  methods  of  pre- 
senting truth,  will  be  as  much  as  the  best  of  men  will  feel 
able  to  dispose  of.  "  Giving  none  offense  that  the  ministry 
be  not  blamed,"  is  a  scriptural  precept. 

An  anonymous  writer  thus  gives  his  views  on  religious 
ultraism : 

"  Its  sources  are :  1.  An  ardent  temperament.  2.  Mis- 
taken views  of  religion.  3.  A  restless  desire  of  change. 
4.  The  love  of  distinction.  5.  The  force  of  external  cir- 
cumstances. 

"  Its  elements  are :  1.  Self -righteousness.  2.  Censorious- 
ness.  3.  Disingenuousness.  4.  Inconsistency.  5.  Fanati- 
cism. 

"  It  manifests  itself :  1.  In  respect  to  that  which  is  wrong, 
by  opposing  it  with  an  improper  spirit.  2.  In  respect  to 
that  wThich  is  comparatively  indifferent,  by  urging  it  be- 
yond its  real  claims.  3.  In  respect  to  that  which  is  right, 
by  promoting  it  at  the  expense  of  integrity  and  charity. 

"It  has  a  tendency :  1.  To  throw  open  the  flood-gates  of 
error.  2.  To  drive  many  into  the  opposite  extreme  of  in- 
activity and  formality.  3.  To  weaken  the  moral  energies 
of  the  Church.  4.  To  supply  to  the  careless  world  an  apol- 
ogy for  the  neglect  of  religion.  5.  It  tends  to  absolute 
infidelity. 

"The  remedies  for  it  are:  1.  Careful  discrimination. 
2.  Moral  courage.     3.  Eminent  piety." 

Cold  and  heartless  indifference  never  cures  religious 
errors  or  follies. 


CHAPTER  XXII. 

MEANS   OF   PROMOTING   REVIVALS. 

Theee  are  few  things  in  which  the  honor  of  religion  is 
more  deeply  involved  than  the  means  used  for  promoting 
an  earnest  and  general  attention  to  the  great  concerns  of 
the  soul.  On  this  point  almost  every  great  awakening  for 
the  last  hundred  years  affords  a  solemn  and  earnest  warn- 
ing. The  commencement  of  genuine  revivals  of  religion 
is  commonly  ushered  in  by  means  quite  or  nearly  unex- 
ceptionable. But  when  some  success  has  been  had,  there 
often  comes  a  spirit  of  self-reliance,  of  vanity,  or  ostenta- 
tion, and  the  beauty  and  purity  of  the  work  are  marred  by 
the  introduction  of  doubtful  expedients. 

It  is  therefore  important  that  we  should  settle  before- 
hand our  principles,  determine  what  should  not  be  done 
as  well  as  what  is  proper,  and  never  in  the  time  of  high 
excitement  be  led  to  do  things  which  can  not  be  approved 
by  the  soundest  judgment  and  after  the  most  solemn  re- 
flection. The  following  characteristics  should  mark  the 
means  to  be  used  for  promoting  a  revival  of  religion : 

1.  They  should  be  scriptural.  The  Bible  was  written 
just  as  it  is  that  the  man  of  God  might  be  thoroughly  fur- 
nished unto  every  good  work.  He  who  would  not  be 
chargeable  with  folly  must  make  the  Bible  the  man  of  his 
counsel  in  all  things  relating  to  the  spread  of  the  Gospel. 
A  human  invention,  confessed  to  be  such,  should  always  be 
shunned,  whether  it  is  an  old  or  a  new  device.  If  God's 
Word  gives  no  countenance  to  a  measure,  rest  assured  that 
it  is  worse  than  doubtful. 


MEANS   OF   PROMOTING   REVIVALS.  245 

2.  Let  every  means  resorted  to  be  marked  with  the 
frankness  and  simplicity  of  the  Gospel.  Avoid  all  trick 
and  chicanery.  Cunning  is  not  wisdom.  To  be  crafty  is 
neither  reputable  nor  useful.  To  be  full  of  guile  is  no 
part  of  a  great  soul,  no  mark  of  a  true  Israelite.  The 
human  mind  particularly  revolts  at  duplicity  and  artifice 
in  an  ecclesiastic. 

3.  All  means  for  promoting  revivals  should  partake  of 
the  kindness  of  the  Gospel.  Fidelity  is  not  inconsistent 
with  much  affection.  The  truth  should  be  spoken  in  love. 
Bitter  denunciation  ill  suits  the  herald  of  good  news.  The 
terrible  rebuke  was  used  by  Christ  almost  if  not  quite  ex- 
clusively against  the  gross  and  glaring  hypocrites  of  his 
day.  Besides,  inspired  men  might,  by  divine  direction,  say 
things  wholly  unbecoming  those  who  are  not  under  infalli- 
ble guidance.  A  system  of  means  highly  terrific  is  not 
evangelical. 

4.  All  our  efforts  to  promote  revivals  should  partake  of 
the  sobriety  and  good  order  every  where  commended  in 
the  Gospel.  Religion  pure  and  undefiled  is  no  less  opposed 
to  tumult,  confusion,  and  extravagance  than  it  is  to  cold- 
ness and  heartless  formality.  The  Scriptures  are  very  clear 
on  this  point.  "  God  is  not  the  author  of  confusion,  but  of 
peace,  as  in  all  churches  of  the  saints."  1  Cor.  xiv.,  33. 
The  charge  of  madness,  when  ill-founded,  is  stale  and 
harmless  against  religion;  but  when  well-founded,  it  is 
subversive  of  any  cause. 

5.  All  approved  means  are  not  to  be  used  at  all  times, 
but  they  should  be  used  seasonably.  Reproof  to  him  who 
needs  comfort  will  break  the  head.  Encouragement  to 
the  self-confident  will  bring  on  them  strong  delusions. 
There  is  a  time  for  every  thing.  A  wise  man  regardeth 
both  time  and  judgment.    Eccl.  viii.,  5. 

6.  ISo  means  should  be  employed  with  the  intent  of  pro- 


24G  PASTOEAL   THEOLOGY. 

yoking  opposition,  and  those  which  are  used  should  be  so 
managed  as  to  give  no  needless  offense.  At  the  same  time, 
we  must  not  lull  men  into  carnal  security.  Having  mad- 
ness and  cold  indifference  toward  the  truth  are  both  great 
sins,  and  alike  fatal  to  the  success  of  the  Gospel.  The 
human  mind  is  sufficiently  inclined  to  hate  the  Gospel 
without  needlessly  arousing  its  enmity.  And  tamely  to 
lull  men  into  carnal  security  will  bring  upon  us  the  curse 
of  those  who  sew  pillows  for  all  arm-holes. 

7.  In  the  use  of  all  means  to  promote  revivals,  we  should 
not  chiefly  regard  present  results,  but  permanent  effects. 
The  addition  of  a  hundred  members  to  a  church  may  next 
year  lead  to  the  ejection  of  the  whole  number  thus  added. 
No  wise  man  will  say  that  the  cause  of  God  is  thus  strength- 
ened. In  bodily  health  stimulants  are  often  useful,  but 
a  needless  stimulant  is  useless,  and  an  overstimulant  is 
injurious.  Means  which  now  multiply  church-members, 
may  in  the  end  ruin  a  church.  Let  us  take  into  view  all 
the  remote  consequences  of  a  measure  before  we  pronounce 
it  good. 

8.  We  should  always  remember  that  it  is  human  to  err. 
We  may  as  easily  commit  mistakes  in  the  wrong  use  of 
lawful  means  as  in  resorting  to  foolish  ones.  Foolish  men 
will  act  foolishly,  whatever  their  theories  may  be.  Rules 
are  often  good,  and  the  application  of  them  bad. 

9.  We  should  avoid  all  doubtful  expedients.  In  this  as 
in  other  matters,  let  every  man  be  fully  persuaded  in  his 
own  mind.  We  have  no  right  to  presume  that  God  will 
make  our  carelessness  productive  of  good  to  men.  Those 
who  adopt  means  of  questionable  propriety  are  commonly 
left  to  suffer  shame. 

10.  He  who  expects  so  to  use  the  means  of  reviving 
religion  as  never  to  awaken  the  contempt  of  the  proud, 
the  enmity  of  the  malignant,  or  the  reviling  of  opposers, 


MEANS   OF  PROMOTING   REVIVALS.  247 

will  never  be  the  instrument  of  extended  good  in  the 
Church  of  God.  The  print  of  our  fingers  is  left  on  all 
we  do.  No  work  of  man  is  perfect.  Some  spots  may  be 
found  at  times  on  the  disk  of  the  sun.  He  who  is  so  fear- 
ful of  doing  wrong  that  he  will  do  nothing,  will  live  and 
die  a  cumberer  of  the  ground. 

After  these  general  remarks,  it  is  proper  to  descend  to 
particulars,  and  state  precisely  the  means  to  be  used  for 
promoting  revivals. 

At  the  outset  it  may  be  stated  that  if  we  would  enjoy 
extensive  and  powerful  revivals  of  religion,  wTe  must  put  a 
high  estimate  on  their  value.  The  Holy  Spirit  is  the  sole 
author  of  genuine  revivals.  Would  we  secure  his  presence  ? 
Let  us  prize  it  above  all  earthly  good.  His  love  is  better 
than  wine.  He  is  the  true  oil  of  gladness.  Only  when  he, 
like  the  wind,  blows  on  his  garden,  do  the  spices  thereof 
flow  out.  Nothing  that  men  can  do  is  any  substitute  for 
his  gracious  presence.  And  no  labors  that  man  can  per- 
form, and  no  sufferings  that  he  can  endure,  are  a  substitute 
for  a  high  estimate  of  the  importance  and  glory  of  the 
Spirit's  presence.  If  you  highly  prize  this  blessing,  you 
will  be  careful  not  to  "grieve  the  Holy  Spirit  of  God, 
whereby  you  are  sealed  unto  the  day  of  redemption;" 
and  you  will  "  let  all  bitterness,  and  wrath,  and  anger,  and 
clamor,  and  evil  speaking  be  put  away  from  you,  with  all 
malice,"  and  you  will  "be  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God,  for  Christ's 
sake,  hath  forgiven  you."  It  is  when  the  Holy  Ghost  is 
lightly  esteemed  that  he  says,  "  I  will  go  and  return  to  my 
place,  till  they  acknowledge  their  offense,  and  seek  my 
face :  in  their  affliction  they  will  seek  me  early." 

The  great  means  of  immediately  calling  the  attention  ox 
men  to  the  business  of  their  own  salvation,  and  thus  of  re- 
viving religion,  is  the  preaching  of  God's  Word.    Without 


248  PASTORAL  THEOLOGY. 

here  giving  any  extended  remarks  on  preaching,  it  is  well 
to  say  that  the  best  preaching  calls  attention  to  what  is 
said  rather  than  to  the  manner  of  announcing  it.  It  is 
important  that  a  correct  taste  on  this  subject  should  pre- 
vail. The  truth  of  God  does  its  work  not  the  less  power- 
fully because  it  does  its  work  silently.  The  doctrines  to 
be  preached  should  be  those  found  in  all  the  Scriptures, 
but  great  prominence  should  be  given  to  those  views 
which  are  emphatically  called  evangelical.  Christ  cruci- 
fied, and  the  topics  therewith  closely  connected,  must  form 
the  burden  of  all  useful  preaching.  God  greatly  honors 
those  truths.  We  must  never  lose  sight  of  the  death  of 
Christ,  which  is  at  once  the  foundation  and  the  central 
truth  of  the  Christian  system.  So  Paul  taught :  "  The 
Jews  require  a  sign,  and  the  Greeks  seek  after  wisdom, 
but  we  preach  Christ  crucified,  unto  the  Jews  a  stumbling- 
block,  and  to  the  Greeks  foolishness."  "When  I  came  to 
you,  I  came  not  with  excellency  of  speech  or  of  wisdom, 
for  I  determined  not  to  know  any  thing  among  you,  save 
Jesus  Christ  and  him  crucified."  "  God  forbid  that  I  should 
glory  save  in  the  cross  of  our  Lord  Jesus  Christ."  When 
the  Church  was  so  revived  in  the  days  of  the  apostles,  Luke 
tells  us  that  the  believers  "  continued  steadfastly  in  the 
apostles'  doctrine."     Acts  ii.,  42. 

As  to  the  question,  How  long  should  preaching  be  con- 
tinued at  one  time  ?  Something  must  be  left  to  the  judg- 
ment of  those  present.  On  a  few  occasions  the  apostles 
preached  all  day,  or  all  night.  When  a  like  occasion  oc- 
curs, a  like  course  may  be  pursued.  Nor  should  preaching 
be  so  frequent  as  to  exhaust  the  nervous  system  of  those 
who  are  hearers,  or  to  prevent  a  pretty  full  attendance ; 
else  it  defeats  its  own  object.  The  Presbyterian  Gener- 
al Assembly  of  1849  used  this  language :  "  We  suggest 
whether  the  practice  of  assembling  the  people  for  several 


MEANS   OF   PEOMOTING   KEVIVALS.  249 

consecutive  days  for  prayer,  and  praise,  and  preaching 
might  not  be  happily  revived.  In  some  places  it  has  been 
continued,  and  with  good  effect ;  but  in  others,  we  fear,  it 
has  fallen  into  general  disuse.  Prudence  should  be  exer- 
cised as  to  the  time  when  and  how  long  such  meetings 
should  be  held.  That  they  are  not  novelties  is  plain  from 
the  Directory  for  Worship,  chapter  viii.,  section  6."  The 
Assembly  might  also  have  referred  to  the  great  preachings 
at  Jerusalem  in  the  days  of  the  apostles,  and  to  the  remark- 
able revival  under  Ezra,  in  justification  of  the  same  thing. 
In  giving  an  account  of  the  revival  at  Jerusalem  about 
the  time  of  Pentecost,  Luke  mentions  that  the  brethren 
continued  in  "  fellowship."  That  is,  they  banished  strife, 
envy,  variance,  wrath,  jealousy,  and  all  bad  passions,  and 
cultivated  kind,  obliging,  affectionate  tempers  and  man- 
ners. Because  the  whole  Church  was  bound  up  in  one  bun- 
dle of  love,  religion  prospered.  Jesus  rides  prosperously 
because  of  truth,  and  righteousness,  and  meekness  in  the 
earth.  Without  fervent  love  to  God's  people  and  minis- 
ters, Christianity  has  never  had  a  rapid  spread.  Jesus  said : 
"  Hereby  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  have  love  one  to  another."  Again :  "  I  in  them,  and 
thou  in  me,  that  they  may  be  made  perfect  in  one ;  and 
that  the  world  may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  me."  "  When  we  see  men 
apt  to  retain  a  sense  of  old  differences,  ready  to  receive  im- 
pressions of  new  ones,  incredulous  of  the  sincerity  of  others, 
who  profess  a  readiness  for  love  and  peace,  apt  to  take 
every  thing  in  the  worst  sense,  morose  and  severe  toward 
this  or  that  sort  of  believers,"  we  may  safely  infer  that  in 
their  present  tempers  they  will  not  be  the  instruments  of 
any  extended  revival  of  pure  religion.  It  would  be  well 
for  all  Christians  to  remember  Leighton's  saying:  "Even 
sin  may  be  sinfully  reproved." 

L2 


250  PASTORAL   THEOLOGY. 

The  frequent  and  becoming  celebration  of  the  sacra- 
ments is  a  powerful  means  of  reviving  pure  religion. 
Though  baptism  is  to  be  administered  but  once,  yet  it 
should  as  often  as  possible  be  in  public.  "When  solemnly 
and  duly  administered,  it  is  highly  useful  to  believers. 
Witnessing  this  solemn  service  reminds  them  of  their  vows. 
It  also  frequently  affects  the  careless.  In  the  case  of  adults 
it  is  a  solemn  profession  of  personal  piety,  and  hardly  any 
thing  is  better  suited  to  move  unconverted  men.  The  fact 
that  three  thousand  souls  in  one  day  joined  the  Church  in 
Jerusalem  must  have  made  a  profound  impression.  See 
also  Matt,  xxi.,  32.  The  Lord's  Supper  is  an  ordinance  that 
may  be  "  often"  repeated  by  the  same  church.  And  when- 
ever religion  is  in  such  a  state  as  to  secure  much  attention 
from  a  community,  there  is  a  desire  for  increased  attend- 
ance at  this  solemn  feast.  A  good  writer  says :  "  I  do  not 
see  why  an  increase  of  love  to  Christ  should  not  dispose 
Christians  as  much  to  increase  in  this  as  in  other  duties. 
It  seems  plain  by  the  Scriptures  that  the  primitive  Chris- 
tians were  wont  to  celebrate  the  memorial  of  the  sufferings 
of  their  dear  Eedeemer  every  Lord's  day ;  and  so  I  believe 
it  will  be  again  in  the  Church  of  Christ  in  days  that  are 
approaching."  It  is  a  serious  question  whether  the  Christian 
world  is  not  sadly  delinquent  in  having  so  few  commun- 
ions. And  no  good  man  will  doubt  that  in  attending  on 
them  our  zeal  and  love  ought  to  be  doubled. 

Alms-giving  is  a  great  means  of  reviving  religion. 
Speaking  of  the  great  revival  in  Jerusalem,  Luke  says : 
"  All  that  believed  were  together  and  had  all  things  com- 
mon, and  sold  their  possessions  and  goods,  and  parted  to 
all  men,  as  every  man  had  need."  Christ  said :  "  The  poor 
ye  have  always  wTith  you,  and  whensoever  ye  will,  ye  may 
do  them  good."  Paul  said :  "  Remember  the  words  of  the 
Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give  than  to 


MEANS   OF  PEOMOTING  REVIVALS.  251 

receive."  When  the  prayers  of  Cornelius  were  united  with 
his  alms,  they  came  up  for  a  memorial  before  God.  The 
Gospel  settles  not  the  amount  or  the  proportion  we  must 
give,  but  it  says  :  "  As  ye  abound  in  every  thing,  in  faith, 
and  utterance,  and  knowledge,  and  in  all  diligence,  and  in 
your  love  to  us,  see  that  ye  abound  in  this  grace  also." 
With  superior  privileges,  Christians  should  have  a  higher 
standard  of  giving  than  prevailed  under  a  darker  dispen- 
sation. Yet  to  the  Jewish  Church  God  said :  "  Bring  ye 
all  the  tithes  into  the  store-house,  that  there  may  be  meat 
in  mine  house ;  and  prove  me  now  herewith,  saith  the  Lord 
of  hosts,  if  I  will  not  open  you  the  windows  of  heaven,  and 
pour  you  out  a  blessing,  that  there  shall  not  be  room 
enough  to  receive  it."  President  Edwards  says :  "  So  far 
as  I  can  judge  by  the  Scriptures,  there  is  no  external  duty 
whatsoever  by  which  persons  will  be  so  much  in  the  way 
not  only  of  receiving  temporal  benefits,  but  also  spiritual 
blessings,  the  influence  of  God's  Holy  Spirit  in  the  heart, 
in  divine  discoveries,  and  spiritual  consolation,  as  by 
abounding  in  deeds  of  charity  or  alms-giving."  In  sup- 
port of  this  opinion  he  refers  to  Isa.  lviii.,  7,  and  onward ; 
Psa.  cxii.,  4-9  ;  Luke  viii.,  2,  3 ;  and  Matt,  xxviii.,  9.  He 
adds :  "  Perhaps  no  remarkable  outpouring  of  the  Spirit  of 
God  ever  occurred  and  continued  any  long  time  but  what 
was  attended  with  an  abounding  in  this  duty."  The  pious 
Cotton  Mather,  even  when  a  youth  at  college,  was  in  the 
habit  of  giving  the  tenth  of  his  pocket-money  to  religious 
purposes.  Whitefield,  Wesley,  Francke,  Zinzendorf,  and 
many  other  eminent  servants  of  Christ,  have  been  more  re- 
markable for  nothing  than  for  their  liberality.  The  ancient 
promise  was  that  under  the  Gospel  "  the  vile  person  shall 
no  more  be  called  liberal,  nor  the  churl  said  to  be  bounti- 
ful, but  the  liberal  soul  deviseth  liberal  things,  and  by 
liberal  things  shall  lie  stand."     Our  efforts  for  the  suffer- 


252  PASTORAL   THEOLOGY. 

ing  at  a  distance  may  deceive  us.  We  may  flatter  our- 
selves that  we  have  pure  benevolence  when  we  shed  tears 
over  misery  depicted  in  a  book.  But  if  we  love  not  our 
brother,  whom  we  have  seen,  and  who  is  suffering  at  our 
door,  how  can  we  love  our  brother  whom  we  have  not 
seen  ? 

A  great  means  of  reviving  religion  is  found  in  liveliness, 
thankfulness,  and  praise  to  God  for  his  mercies.  If  we  had 
praised  God  more  for  mercies  received,  we  should  have  re- 
ceived more  mercies  to  praise  God  for.  In  heaven  there 
is  joy  over  one,  even  one  sinner  that  repenteth.  It  should 
be  so  on  earth.  Even  in  the  jail  at  Philippi,  to  prayer  Paul 
and  Silas  added  the  singing  of  praises.  It  has  long  been 
observed  that  precious  revivals  are  not  only  attended  but 
also  j>receded  by  an  increased  disposition  to  make  thankful 
mention  of  God's  mercies.  Thus  the  time  that  elapsed 
between  the  ascension  of  our  Saviour  and  the  day  of  Pen- 
tecost was  in  some  respects  a  dark  season.  Yet  blessings 
had  been  received,  and  greater  ones  were  expected.  In  the 
first  chapter  of  Acts,  Luke  tells  us  that  during  this  time 
"  all  continued  with  one  accord  in  prayer  and  supplication." 
But  in  his  Gospel  Luke  says :  "  They  were  continually  in 
the  temple  praising  and  blessing  God."  There  is  no  con- 
trariety between  these  statements,  because  there  is  no  con- 
trariety between  prayer  and  praise.  So  also  when  the 
glorious  revival  commenced  in  Jerusalem,  and  many  thou- 
sands were  converted  to  God,  "  they  continued  daily  with 
one  accord  in  the  temple,  and  breaking  bread  from  house 
to  house,  did  eat  their  meat  with  gladness  and  singleness 
of  heart,  praising  God,  and  having  favor  with  all  the  peo- 
ple, and  the  Lord  added  to  the  Church  daily  such  as  should 
be  saved." 

But  we  must  not  omit  prayer.  It  is  wonderfully  effica- 
cious in  promoting  God's  work.    Thus  the  early  Christians 


MEANS    OF   PROMOTING   REVIVALS.  253 

"  continued  steadfastly  in  prayers."  Acts  ii.,  42.  On  this 
duty  the  Scriptures  are  full.  "  Call  upon  me  in  the  day 
of  trouble  :  I  will  deliver  thee ;  and  thou  shalt  glorify  me." 
"  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  be  opened  unto  you."  As  in  the  days 
of  Elijah  and  of  James,  so  now,  "  the  effectual,  fervent 
prayer  of  a  righteous  man  availeth  much."  "  If  ye  being 
evil  know  how  to  give  good  gifts  unto  your  children,  how 
much  more  shall  your  heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him  ?"  Here  is  promised  the  specif- 
ic blessing  we  need — the  author  of  all  true  revivals — the 
Holy  Ghost.  "  Ye  that  make  mention  of  the  Lord,  keep 
not  silence,  and  give  him  no  rest,  till  he  establish,  and  till 
he  make  Jerusalem  a  praise  in  the  earth."  Edwards  says : 
"  There  is  no  way  that  Christians  in  a  private  capacity  can 
do  as  much  to  promote  the  work  of  God  and  advance  the 
kingdom  of  Christ  as  by  prayer.  By  this  even  women,  and 
children,  and  servants  may  have  a  public  influence.  A 
poor  man  in  his  cottage  may  thus  have  an  influence  all 
over  the  world."  In  answer  to  the  prayers  of  the  humble, 
God  can  revive  his  cause,  give  penitence  to  the  hardened, 
and  wondrously  display  his  glory,  when  all  that  remained 
seemed  ready  to  die. 

To  prayer  it  is  often  proper  to  add  fasting.  When  the 
Lord  Jesus  was  upon  earth,  lie  said  that  when  he  should 
be  taken  away  his  disciples  should  fast.  In  every  age 
pious  men  have  united  fasting  and  prayer  in  times  of  dis- 
tress, even  when  speedy  deliverance  was  expected.  Thus 
did  Daniel  when  he  saw  the  prophecies  about  to  be  fulfilled 
in  the  subversion  of  the  Chaldean  monarchy,  and  in  the 
deliverance  of  Israel  from  long  captivity.  So  did  Ezra 
and  all  the  Jews  at  the  lliver  Ahava,  on  their  return  from 
Babylon,  and  just  before  the  great  revival  of  God's  work 
among  them.    Like  prayer,  fasting  has  been  a  part  of  every 


254  PASTOKAL   THEOLOGY. 

system  of  religion  known  among  men.  Some,  indeed,  even 
in  Christian  countries,  have  carried  it  to  the  length  of  su- 
perstition, and  have  thereby  impaired  their  health.  Others, 
who  pretend  to  fast,  only  exchange  one  kind  of  sumptuous 
eating  for  another,  and  thus  mock  God.  All  such  prac- 
tices are  censurable.  The  nature  of  an  acceptable  fast,  and 
the  blessings  attending  it,  are  clearly  stated  in  the  Script- 
ures, especially  in  the  fifty-eighth  chapter  of  Isaiah. 

Another  important  means  of  reviving  religion  is  Chris- 
tian discipline.  Let  all  the  breaches  of  charity  between 
brethren  be  healed.  Let  backsliders  be  reclaimed.  Let 
dead  branches  be  cut  off.  Let  preventive  measures  be 
adopted  against  the  inroads  of  error  in  faith  or  practice. 
Let  that  animating  discipline,  which  unites  all  the  members 
of  a  church  as  one  man  against  every  form  of  sin,  be  steadi- 
ly maintained.  Let  every  man  help  on  his  brother  in  his 
pious  pilgrimage.  The  leading  members  of  a  church  should 
encourage  others  less  advanced. 

Another  happy  means  of  reviving  religion  is  pious  con- 
versation among  the  godly.  Is  there  not  commonly  a  sad 
defect  in  this  particular,  especially  in  the  matter  of  personal 
religion  ?  An  ostentatious  display  of  personal  feelings  is 
always  odious ;  in  a  professor  of  religion  it  is  abominable. 
But  proper  conversation  is  as  opposite  to  vain  glory  as  to 
formality.  Many  of  the  Psalms,  and  several  of  Paul's  ad- 
dresses and  portions  of  his  writings,  are  declarations  of  per- 
sonal religious  experience.  He  who  would  condemn  a 
modest  recital  of  the  dealings  of  God  with  one's  soul 
would  condemn  many  of  the  most  precious  writings  extant, 
inspired  and  uninspired.  But  religious  conversation  need 
not  be  confined  to  experimental  religion.  It  may  extend 
over  every  theme  of  revelation,  over  every  glorious  pros- 
pect of  the  Church  of  God  and  of  every  saint.  That  God 
is  well  pleased  with  pious  conversation  even  in  the  darkest 


MEANS   OF   PROMOTING   REVIVALS.  255 

times  is  clear  from  Malaclii  (Hi.,  16,  17).  That  prophet 
lived  in  times  of  dreadful  wickedness  and  apostasy.  Yet 
even  then  "  they  that  feared  the  Lord  spake  often  one  to 
another ;  and  the  Lord  hearkened  and  heard  it,  and  a  book 
of  remembrance  was  written  before  him  for  them  that 
feared  the  Lord,  and  that  thought  upon  his  name.  And 
they  shall  be  mine,  saith  the  Lord,  in  that  day  when  I  make 
up  my  jewels ;  and  I  will  spare  them  as  a  man  spareth  his 
own  son  that  serveth  him." 

There  is  great  need  for  a  vast  increase  of  zeal  in  our 
day.  The  walls  of  Jerusalem  went  up  because  "  the  peo- 
ple had  a  mind  to  build."  When  God's  people  serve  him 
with  increased  alacrity,  they  are  already  revived.  Isor 
should  zeal  stop  at  easy  tasks,  but,  when  called  thereto,  un- 
dertake the  most  difficult  labors.  Brooks  says :  "  I  have 
never  found  greater  and  choicer  blessings  to  attend  any  of 
my  poor  weak  labors  than  those  that  have  been  brought 
forth  into  the  world  through  the  greatest  difficulties."  We 
must  learn  to  rejoice  in  the  duties  of  self-denial.  We  must 
hold  on  our  way  "  with  all  perseverance."  If  tempted  to 
desist,  let  us  say  as  Nehemiah  (chap,  vi.,  3) :  "I  am  doing 
a  great  work,  so  that  I  can  not  come  down.  Why  should 
the  work  cease,  whilst  I  leave  it,  and  come  down  to  you  ?" 

To  all  this  let  us  add  a  holy  life.  "  Ye  are  the  light  of 
the  world."  Beware,  ye  people  of  God,  how  and  whither 
ye  walk  lest  ye  ruin  many  others.  Be  stirred  up  to  a  pious 
walk,  that  others  may  glorify  God  through  your  example. 
The  importance  of  a  holy  life  in  carrying  on  God's  work 
in  the  world  is  beautifully  urged  in  Psa.  lxxxi.,  13-16. 

Finally,  let  all  practice  a  patient  waiting  for  the  Lord. 
Hardly  any  thing  is  more  insisted  on  in  Scripture  as  requi- 
site to  a  right  state  of  mind  and  heart.  Yet  some,  who 
give  great  prominence  to  other  duties  of  religion,  seldom 
speak  of  this.     But  God's  Word,  and  not  the  example  of 


256  PASTOKAL   THEOLOGY. 

even  good  men,  must  be  our  rule  of  faith  and  life.  The 
Psalmist  says :  "  I  wait  for  the  Lord ;  my  soul  doth  wait, 
and  in  his  word  do  I  hope.  My  soul  waiteth  for  the 
Lord  more  than  they  that  watch  for  the  morning;  I  say, 
more  than  they  that  watch  for  the  morning."  "  As  the 
eyes  of  servants  look  unto  the  hand  of  their  masters,  and 
as  the  eyes  of  a  maiden  unto  the  hand  of  her  mistress ;  so 
our  eyes  wait  upon  the  Lord  our  God,  until  he  have  mercy 
upon  us."  A  tumultuous  or  imperious  state  of  mind  in  us 
can  not  be  pleasing  to  God.  A  wise  parent  gives  nothing 
to  a  child  in  a  turbulent  state  of  mind,  however  loud  and 
earnest  his  calls.  Neither  will  our  heavenly  Father  hear 
our  cries,  unless  our  spirits  be  subdued  and  submissive. 
One  says :  "  Surely  I  have  behaved  and  quieted  myself,  as 
a  child  that  is  weaned  of  his  mother :  my  soul  is  even  as  a 
weaned  child."  In  this  frame  of  mind  let  the  whole  Church 
be  found,  and  her  blessings  will  be  sure. 


CHAPTER  XXIII. 

PASTOEAL   VISITING. 

In  his  address  to  the  elders  of  the  Church  at  Ephesus, 
Paul  says, "  I  kept  back  nothing  that  was  profitable  unto 
you,  but  have  showed  you,  and  have  taught  you  publicly, 
and  from  house  to  house" — kcu  kcit  oucovg.  Here  we  see 
what  the  Apostle  did  in  the  fulfillment  of  his  ministry,  and 
how  he  did  it.  Especially  have  we  his  example  for  bring- 
ing the  truth  before  the  minds  of  popular  assemblies,  and 
also  for  teaching  the  people  by  more  private  efforts  in  their 
own  dwellings.  Were  men  already  properly  awakened, 
and  instructed  on  the  subject  of  religion,  it  might  be  less 
necessary  to  seek  them  out  in  private ;  but  even  then  they 
might  be  detained  at  home  by  sickness  or  oid  age,  or  some 
infirmity,  and  thus  require  the  consolation's  of  the  Gospel 
to  be  brought  to  them. 

In  performing  pastoral  visitation,  it  is  not  often  necessary 
to  make  any  one  visit  long.  If  a  visit  is  simply  to  one  per- 
son, it  may  often  gain  the  whole  object  in  five  or  ten  min- 
utes. This  is  true  not  only  in  case  of  the  sick,  who  can  not 
bear  long  visits,  but  also  in  the  case  of  the  healthy.  A  tract 
or  book  may  be  given  with  a  few  words  of  counsel,  warn- 
ing, or  encouragement,  and  longer  remaining  with  the  party 
could  do  no  good.  Even  where  families  are  to  be  visited, 
an  hour's  time  is  not  always  necessary,  nor  the  half  of  it. 
The  object  of  a  visit  by  a  pastor  is  various.  Sometimes  it 
is  to  make  the  acquaintance  of  a  family.  Then,  if  they  de- 
sire it,  it  may  be  longer  than  for  other  purposes.  Some- 
times they  are  in  deep  affliction,  which  demands  time  for 


258  EASTOEAL   THEOLOGY. 

hearing  the  matter,  and  giving  wholesome  advice.  Com- 
monly a  ministers  visits  relate  to  the  souls  of  his  people, 
and  a  short  visit  will  often  be  found  more  impressive  and 
profitable  than  a  long  one. 

Ministers  greatly  err  when  they  give  to  this  duty  so 
much  time  as  to  slight  their  preparation  for  the  pulpit.  If 
people  can  not  have  many  visits  and  good  sermons  also,  let 
them  lack  the  visits. 

Yisit  the  people  as  much  as  you  may,  and  you  will  still 
find  some  complaining  that  you  visit  them  no  more.  In 
some  cases  this  is  an  awkward  way  of  assuring  you  of  a 
welcome.  In  others  it  is  the  fruit  of  a  fault-finding  spirit. 
In  either  case  it  is  not  well  to  be  fretted  at  it.  Do  your 
duty  and  please  God.  An  aged  servant  of  Christ  said  he 
never  knew  but  one  minister  to  visit  as  much  as  his  people 
desired,  and  he  was  held  in  general  contempt. 

Some  classes  of  people  have  peculiar  claims  on  ministers 
for  visits.  Among  these  the  sick  hold  a  prominent  place. 
But  this  subject  demands  a  separate  consideration.  Next 
come  the  aged.  They  should  be  sought  out  and  treated 
with  great  respect  and  kindness.  It  is  due  to  their  age. 
"  Thou  shalt  rise  up  before  the  hoary  head."  It  is  special- 
ly due  to  them  when  they  are  the  servants  of  Christ.  "The 
hoary  head  is  a  crown  of  glory,  if  it  be  found  in  the  way 
of  righteousness."  Many  an  aged  pilgrim  is  revived  by  a 
short  and  judicious  visit  from  a  pastor.  One  of  the  great- 
est sorrows  of  old  age  flows  from  neglect.  To  be  buried 
in  f orgetfulness,  before  they  enter  the  grave,  is  enough  to 
make  them  sad.  Their  hints  to  young  ministers  are  well 
worth  attention.  Their  prayers  for  them  often  bring  them 
support  and  success  which  they  looked  not  for. 

The  sorrows  of  the  aged  are  many.  They  are  well  set 
forth  by  Solomon  in  Eccl.  xii.,  1-5.  To  them  the  days 
have  come,  when  each  one  of  them  says :  "  I  have  no  pleas- 


PASTOBAL   VISITING.  259 

ure  in  them."  To  them  "  the  sun,  and  the  light,  and  the 
moon,  and  the  stars  are  darkened,  and  the  clouds  return 
after  the  rain."  The  day  has  come  "  when  the  keepers  of 
the  house  tremble,  and  the  strong  men  bow  themselves,  and 
the  grinders  cease  because  they  are  few,  and  those  that 
look  out  of  the  windows  are  darkened,  and  the  doors  are 
shut  in  the  streets,  when  the  sound  of  the  grinding  is  low, 
and  they  rise  up  at  the  voice  of  the  bird,  and  all  the  daugh- 
ters of  music  are  brought  low ;  and  they  are  afraid  of  that 
which  is  high,  and  fears  are  in  the  way,  and  the  almond- 
tree  flourishes,  and  the  grasshopper  is  a  burden,  and  de- 
sire fails."  Surely  such  require  great  tenderness  from  all 
around  them.  President  Edwards  well  "Resolved — Never 
to  allow  the  least  measure  of  any  fretting  or  uneasiness  at 
my  father  or  mother,  and  to  suffer  no  effects  of  it,  so  much 
as  in  the  least  alteration  of  my  speech  or  motion  of  my 
eye."    His  rule  was  not  too  rigid. 

One  of  the  most  pleasing  ways  of  employing  our  time 
with  the  pious  aged  is  to  hear  their  account  of  the  work  of 
God  in  former  times  in  their  own  souls,  or  in  the  souls  of 
others.  Whitefield's  converts  seldom,  if  ever,  forgot  his 
person,  his  manner,  or  his  spirit.  His  name  would  arouse 
them  when  nothing  else  would. 

The  aged  pious  are  often  greatly  delighted  with  ac- 
counts of  the  progress  of  the  Gospel  in  different  parts  of 
the  world.  Pains  should  be  taken  to  keep  them  informed 
on  this  subject. 

As  pious  men  grow  old,  they  often  show  an  eager  dispo- 
sition to  study  the  unfulfilled  prophecies.  They  have  read, 
seen,  and  heard  of  the  past.  They  expect  soon  to  leave  the 
world.  They  feel  a  natural  desire  to  know  what  is  to  be 
hereafter.  This  desire  should  or  may  be  so  far  encouraged 
as  to  put  into  their  hands  some  sober  work  on  the  subject, 
such  as  Dr.  Thomas  Scott  on  Daniel  and  Revelation.    But 


260  PASTORAL   THEOLOGY. 

it  is  painful  to  see  the  aged  imagining  that  they  can  al- 
most foretell  the  history  of  the  world.  Wild  and  fanciful 
writings  on  prophecy  are  highly  dangerous  to  any.  It  would 
be  well  for  all  to  remember  the  remark  of  Bishop  Newton, 
that  "  by  giving  us  prophecies,  God  did  not  intend  to  make 
prophets  of  us." 

Pastors  should  endeavor  to  find  out  the  early  history  of 
the  old  people  in  their  charge,  and  so  introduce  topics 
which  refresh  them.  In  so  doing  they  would  often  be 
themselves  much  edified.  Some  years  ago  a  pastor  pub- 
licly testified:  "The  most  impressive  comments  upon  divine 
truth  I  have  ever  heard,  have  been  those  uttered  by  aged 
saints  upon  passages  of  Scripture  repeated  for  their  espe- 
cial comfort." 

It  is  a  great  error  in  pastors  to  neglect  aged  persons  who 
are  not  professors  of  religion.  It  is  not  true  that  they  are 
all  so  hardened  as  to  preclude  the  hope  of  their  conversion. 
In  the  life  of  Haldane,  p.  158,  is  an  account  of  the  conver- 
sion of  a  man  ninety-two  years  old.  Many  old  men  have 
turned  to  the  Lord.     Read  the  history  of  Manasseh. 

The  young  are  also  to  be  specially  attended  to  in  pastoral 
visits.  These  are  the  hope  of  the  Church  and  of  the  coun- 
try. They  will  soon  fill  the  places  of  those  who  now  are 
over  them  in  Church  and  State.  We  can  undertake  no 
more  weighty  task  than  to  mould  their  hearts  and  manners 
to  virtue  and  to  honor.  ISTo  wise  or  good  man  can  be  indif- 
ferent to  such  a  subject.  An  error  in  our  treatment  of  the 
young  will  have  a  powerful  effect  on  many  for  a  long  time 
to  come.  The  young  are  easily  impressed.  As  a  class  they 
will  outlive  all  others  on  earth.  And  there  are  many  of 
them.  The  precise  number  of  persons  under  twenty  years 
of  age  in  this  country  exceeds  the  common  estimates — al- 
most exceeds  belief.  In  pastoral  visits  to  the  young,  your 
first  duty  to  them  is  to  love  them  fervently.     There  is  no 


PASTORAL   VISITING.  261 

substitute  for  this.  None  detect  insincerity  sooner  than 
they,  and  none  are  more  offended  by  an  attempt  to  deceive 
on  this  point.  Your  next  duty  is  to  let  them  see  and  make 
them  feel  that  you  love  them,  wish  them  well,  feel  an  in- 
terest in  their  welfare,  and  sympathize  with  them  in  all 
their  lawful  joys  and  solicitudes.  You  must  attach  them 
to  you.  By  some  fair  and  honorable  means  you  must  win 
their  love  and  confidence. 

Then  you  must  teach  them,  if  they  are  ignorant,  and  with 
all  patience  labor  to  impress  divine  truth  on  their  hearts. 
Having  fairly  won  their  confidence,  use  your  influence  to 
lead  them  to  Christ. 

In  this  work  begin  early. 

Be  faithful  in  catechising  the  young,  and  encourage  par- 
ents to  do  the  same.  Dr.  Watts  well  says  that,  "  Among 
the  various  forms  and  methods  wherein  the  prime  articles 
of  our  religion  have  been  put  together  in  a  comprehensive 
scheme  for  the  use  of  the  unlearned,  there  is  none  so  proper 
for  children  as  that  of  catechisms.  The  way  of  instruction 
by  question  and  answer  seems  to  be  the  plainest  and  easiest 
manner  wherein  the  knowledge  of  religion  can  be  convey- 
ed to  the  minds  of  those  that  are  ignorant,  and  especially 
of  the  younger  parts  of  mankind.  This  will  appear  in 
several  respects. 

"  1.  Hereby  the  principles  of  Christianity  are  reduced  into 
short  sentences,  which  are  much  more  easy  to  be  under- 
stood by  children,  as  well  as  to  be  treasured  up  in  their 
memories. 

"  2.  Hereby  these  divine  principles  are  not  only  thrown 
into  a  just  and  easy  method,  but  every  part  of  them  is 
naturally  introduced  by  a  proper  question;  and  the  re- 
hearsal of  the  answer  (which  should  seldom  exceed  three 
or  four  lines)  is  made  far  easier  to  a  child  than  it  would 
be  if  the  child  were  required  to  repeat  the  whole  scheme 


2G2  PASTORAL   THEOLOGY. 

of  religion  by  heart,  without  the  interposition  of  another 
speaker. 

"  3.  This  way  of  teaching  has  something  familiar  and  de- 
lightful in  it,  because  it  looks  more  like  conversation  and 
dialogue.  It  keeps  the  attention  fixed  with  pleasure  on  the 
^sacred  subject,  and  yet  continually  relieves  the  attention  by 
the  alternate  returns  of  the  question  and  the  answer. 

"  4.  The  very  curiosity  of  the  young  mind  is  awakened  by 
the  question  to  know  what  the  answer  will  be ;  and  the 
child  will  take  pleasure  in  learning  the  answer  by  heart,  to 
improve  its  own  knowledge  and  to  be  able  to  answer  such 
a  question.  And  thus  the  principles  of  religion  will  grad- 
ually slide  into  the  mind,  and  the  whole  scheme  of  it  be 
learned  without  fatigue  and  tiresomeness. 

"  I  might  have  enlarged  greatly  upon  each  of  these  ad- 
vantages, which  the  catechetical  method  has  for  the  in- 
struction of  children  above  and  beyond  all  other.  I  pro- 
fess myself,  therefore,  a  constant  friend  to  catechisms  for 
the  instruction  of  the  ignorant." 

Attention  to  this  duty  in  the  family  will  always  be  found 
useful. 

But  look  out  for  difficulties  in  the  work  of  pastoral  visit- 
ing. Every  zealous  young  minister  in  a  country  charge 
can  tell  somewhat  such  a  tale  as  that  told  so  pleasantly  by 
Dr.  A.  Alexander.  He  says  there  "  was  a  desire  expressed 
by  many  (at  Briery)  that  they  might  have  pastoral  visits, 
and  an  opportunity  of  knowing  their  minister.  I  deter- 
mined to  begin  a  regular  course  of  this  kind.  I  accord- 
ingly went  to  Colonel  Charles  Allen,  the  elder,  who  lived 
farther  east,  and  gained  his  consent  to  go  with  me  through 
that  section  of  the  congregation,  beginning  with  old  Mr. 
Reed's,  on  Bush  River,  as  the  remotest  house.  "We  arrived 
pretty  early  in  the  day.  The  old  gentleman  was  out  on  a 
distant  part  of  his  estate,  where  the  hands  were  clearing 


PASTORAL   VISITING.  263 

ground,  but  was  sent  for  by  his  wife.  Although  we  told 
her  we  came  not  to  dine,  she  gave  no  heed,  but  set  all  in 
motion  around  her  to  prepare  viands.  The  chickens  were 
chased  in  all  directions,  fires  were  kindled,  closets  were 
searched,  and  I  soon  found  that  we  should  scarcely  be  able 
to  get  away.  After  some  time,  the  old  gentleman  came 
in ;  but  before  he  can  be  seen  he  must  shave  his  beard  and 
put  on  some  clean  clothes.  We  now  repeated  our  wish  to 
see  the  family  collected ;  but  the  mistress  and  her  maids 
were  now  in  the  act  of  preparing  a  fat  turkey  for  the  spit. 
For  hours  we  had  none  to  converse  with  but  the  master  of 
the  house,  and  conversation  with  this  old  tobacco  planter 
was  not  easy.  He  seemed  like  one  sitting  on  nettles.  I 
informed  him  of  the  object  of  our  visit.  'Very  good. 
Yery  glad  to  see  the  parson.  Live  so  far  from  church 
that  I  can  seldom  get  there.'  At  length  he  thought  he 
would  use  his  privilege  of  asking  a  question.  And  that 
which  he  propounded  was  about  the  meaning  of  that  pas- 
sage where  it  is  said  that  seven  women  should  take  hold 
of  one  man.  I  was  obliged  to  tell  him  that  I  did  not 
know,  intimating  that  the  knowledge  of  this  was  not  essen- 
tial to  salvation.  '  Yery  true,'  said  he ;  '  but  I  have  thought 
that  it  might  refer  to  our  times,  when  so  many  men  have 
been  killed  in  the  French  Eevolution,  and  in  the  conse- 
quent wars.'  Late  in  the  day  the  table  was  spread  with 
an  enormous  dinner.  By  the  time  this  was  concluded  a 
thunder-storm  burst  over  us,  and  detained  us  until  near 
sunset. 

"  Thus  a  whole  day  was  wasted  in  visiting  one  family, 
and  that  without  the  least  benefit.  I  found  that  among  a 
people  so  widely  scattered,  and  unaccustomed  to  such  a 
thing,  no  progress  could  be  made  in  this  way.  I  adopted 
the  method  of  preaching  in  different  parts  of  the  bounds, 
in  private  houses.    But  here  a  mischievous  custom  existed. 


264:  PASTORAL   THEOLOGY. 

After  worship  was  over,  as  many  as  thirty  persons  would 
sometimes  stay  to  dine.  This  was  by  invitation  of  the 
family,  and  to  some  must  have  been  a  heavy  tax.  But  the 
old  Virginians  never  count  the  cost  for  dinners,  even  when 
they  give  very  little  for  the  support  of  the  Gospel." 

Another  class  of  persons  to  be  sought  out  in  pastoral 
visits  consists  of  the  domestics.  In  all  Christian  countries, 
some  of  the  most  lovely  specimens  of  piety  are  in  this  class. 

There  are  in  many  families  middle-aged  or  elderly  per- 
sons, who  live  in  a  state  of  more  or  less  dependence. 
They  are  perhaps  intelligent,  and  have  seen  better  days. 
They  are  probably  timid  and  highly  sensitive.  But  num- 
bers of  them  have  good  minds,  and  would  be  most  grateful 
for  a  little  notice.     Try  to  do  them  good. 

There  remain  to  be  considered  the  husband  and  wife,  or 
the  father  and  mother  of  a  family.  These  should  always 
be  approached  with  respect.  We  should  honor  them  be- 
fore their  families.  It  is  their  due.  Yet  we  should  be 
faithful  to  them.  Constantly  try  to  win  them  to  Christ, 
or,  if  already  converted,  urge  them  on  to  higher  attain- 
ments. 

No  rule  can  be  given  binding  in  all  cases  respecting  the 
frequency  of  pastoral  visits.  Some  pastors  attempt  to  visit 
all  their  people  once  a  year,  and  others  twice.  Some  have 
less  method,  and  yet  do  their  work  well.  In  rural  districts 
a  neigborhood  prayer-meeting  or  lecture  may  bring  several 
families  together,  and,  when  rightly  managed,  may  have  all 
the  good  effect  of  a  visit  to  each  family. 

On  nothing  have  faithful  pastors  been  more  united  than 
on  the  value  of  pastoral  visiting.  Dr.  Watts  says :  "  He 
that  has  the  happy  talent  of  parlor  preaching,  has  some- 
times done  more  for  Christ  and  souls  in  the  space  of  a  few 
minutes,  than  by  the  labor  of  many  hours  and  days  in  the 
usual  course  of  preaching  in  the  pulpit." 


CHAPTER  XXIV. 

VISITING   THE   SICK. 

One  of  the  most  solemn,  delicate,  and  difficult  duties  of 
ministers  of  the  Gospel  is  visiting  the  sick.  Nor  are  the 
explicit  teachings  of  Scripture  very  full  on  this  matter. 
The  only  passage  commonly  quoted  on  this  subject  is  in 
James  v.,  14-17.  "  Is  any  sick  among  you  ?  let  him  call 
for  the  elders  of  the  church ;  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord :  and  the 
prayer  of  faith  shall  save  the  sick,  and  the  Lord  shall  raise 
him  up ;  and  if  he  have  committed  sins  they  shall  be  for- 
given him.  Confess  your  faults  one  to  another,  and  pray 
one  for  another,  that  ye  may  be  healed.  The  effectual 
fervent  prayer  of  a  righteous  man  availeth  much."  So  far 
as  this  passage  relates  to  the  business  in  hand,  it  is  proper 
to  observe  three  things  for  clearing  our  views  of  it. 

1.  It  lends  no  countenance  to  the  custom  of  extreme 
unction  in  vogue  among  Romanists,  and  by  them  exalted 
to  the  rank  of  a  sacrament.  Whatever  they  make  of  it, 
it  clearly  has  nothing  to  do  with  their  custom.  For  they 
anoint  only  in  extremis,  and  when  they  suppose  the  anoint- 
ed will  not  recover.  The  Council  of  Trent  declared  "  that 
this  unction  is  to  be  applied  to  the  sick,  and  especially  to 
those  who  lie  in  so  dangerous  a  state  as  in  all  appearance 
to  be  appointed  to  death,  whence  it  is  called  '  the  sacra- 
ment of  the  dying.' "  Now  the  Apostle  states  expressly 
that  in  the  anointing  he  mentions  the  sick  shall  be  raised 
up.  So  that  the  matter  differs  as  widely  from  primitive 
example  as  life  differs  from  death.     But  Rome  is  very 

M 


266  PASTOEAL   THEOLOGY. 

earnest  on  the  subject,  and  in  the  Douay  version  pleads  for 
this  her  last  chance  to  make  a  dollar  out  of  her  victims. 
That  reads,  "  Is  any  man  sick  among  you,  let  him  bring  in 
the  priests  of  the  Church,"  etc.  In  a  note  it  says :  "  See 
here  a  plain  warrant  of  Scripture  for  the  sacrament  of 
extreme  unction,  that  any  controversy  against  its  institu- 
tion would  be  against  the  express  words  of  the  sacred  text 
in  the  plainest  terms ;"  and  the  Council  of  Trent  adopted 
these  four  canons : 

"  1.  Whoever  shall  affirm  that  extreme  miction  is  not 
truly  and  properly  a  sacrament,  instituted  by  Christ  our 
Lord,  and  published  by  the  blessed  apostle  James,  but  only 
a  ceremony  received  from  the  fathers,  or  a  human  inven- 
tion :  let  him  be  accursed. 

"  2.  Whoever  shall  affirm  that  the  sacred  unction  of  the 
sick  does  not  confer  grace,  nor  forgive  sin,  nor  relieve  the 
sick ;  but  that  its  poorer  has  ceased,  as  if  the  gift  of  heal- 
ing existed  only  in  past  ages :  let  him  be  accursed. 

"  3.  Whoever  shall  affirm  that  the  rite  and  practice  of 
extreme  unction  observed  by  the  Holy  Roman  Church  is 
repugnant  to  the  doctrine  of  the  blessed  apostle  James, 
and  therefore  that  it  may  be  altered  or  despised  without 
sin :  let  him  be  accursed. 

"  4.  Whoever  shall  affirm  that  the  i  elders  of  the  Church,' 
whom  blessed  James  exhorts  to  be  brought  in  to  anoint  the 
sick  man,  are  not  priests  ordained  by  the  bishop,  but  per- 
sons advanced  in  years  in  any  community ;  and  therefore 
that  the  priest  is  not  the  only  proper  minister  of  extreme 
unction  :  let  him  be  accursed." 

That  this  whole  view  is  a  figment,  a  perversion,  is  plain 
from  the  very  words  of  James :  "  The  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall  raise  him  up."  Adam 
Clarke  justly  says :  "  St.  James  orders  the  sick  person  to  be 
anointed  in  reference  to  his  cure;  but  the  Romish  priests 


VISITING   THE   SICK.  267 

anoint  the  sick  in  the  agonies  of  death,  when  there  is  no 
prospect  of  his  recovery;  and  never  administer  that  sacra- 
ment, as  it  is  called,  while  there  is  any  hope  of  life.  St. 
James  orders  this  anointing  for  the  cure  of  the  body ;  but 
they  apply  it  for  the  cure  of  the  soul;  in  reference  to 
which  use  of  it,  St.  James  gives  no  directions."  Dr.  Dod- 
dridge, speaking  of  what  James  here  directs,  says  :  "  How 
vastly  different  this  is  from  the  extreme  unction  practiced 
by  the  Papists,  not  for  cure,  but  only  when  life  is  despaired 
of,  I  think  every  reasonable  man  may  easily  judge."  Dr. 
Scott  says :  "  It  need  scarcely  be  observed  that  the  extreme 
unction  used  by  the  Church  of  Rome  is  totally  different 
from  the  anointing  recommended  by  St.  James ;  for  that  is 
never  administered  till  the  sick  person  is  supposed  to  be 
at  the  point  of  death,  and  no  hope  is  entertained  of  his  re- 
covery; so  that  a  spiritual  benefit  alone  can  be  proposed 
by  the  ceremony,  which,  on  the  contrary,  serves  merely  as 
an  opiate,  to  quiet  and  stupefy  the  consciences  both  of  the 
dying  and  of  the  living." 

2.  Auricular  confession  to  a  priest  derives  no  coun- 
tenance from  this  passage.  The  Church  of  Rome  is  very 
anxious  to  give  this  turn  to  the  passage,  and  therefore, 
on  the  words  found  in  the  Douay  Bible, "  Confess  your 
sins  one  to  another,"  has  put  this  note :  "  That  is,  to  the 
priests  of  the  Church,  whom  (ver.  14)  he  had  ordered  to  be 
called  for,  and  brought  in  to  the  sick :  moreover,  to  confess 
to  persons  who  had  no  power  to  forgive  sins  would  be  use- 
less. Hence  the  precept  here  means,  that  we  must  confess 
to  men  whom  God  hath  appointed,  and  who,  by  their  or- 
dination and  jurisdiction,  have  received  the  power  of  re- 
mitting sins  in  his  name."  If  such  glosses  on  the  Script- 
ure may  be  allowed,  then  we  may  prove  any  thing  by  the 
Bible.  The  perversion  is  gross.  Our  translation  is,  "  Con- 
fess your  faults  one  to  another,  and  pray  one  for  another." 


268  PASTOKAL   THEOLOGY. 

The  Douay  version  reads :  "  Confess,  therefore,  your  sins 
one  to  another,  and  pray  for  one  another."  The  Vulgate 
reads :  "Confitemini  ergo  alterutrum  peccata  vestra  et  orate 
pro  invicem."  The  Greek  is  no  less  clear :  "  E^ofioXoyeia^B 
aWriXoig  ra  TrapaTTT^fiara,  Ka\  fuyxo'S'e  vwtp  dXXijXwv."  If 
the  text  can  clearly  and  beyond  all  dispute  settle  the  sense 
of  a  passage  to  an  honest  mind,  this  does  it,  and  that  in 
two  ways : 

a.  It  declares  that  the  confession  is  to  be  mutual.  Con- 
fess one  to  another — the  duty,  whatever  it  is,  is  to  be  done 
reciprocally.  Now  if  the  priest  confessed  to  the  people  in 
the  same  way  that  he  calls  upon  the  people  to  confess  to 
him,  there  would  be  some  show  of  authority  here  for  that. 
But  he  has  as  little  idea  of  confessing  to  the  people  as  he 
has  of  any  thing  else.  lie  says  it  is  "  useless  "  to  confess 
to  them. 

b.  The  same  persons  are  to  pray  for  each  other.  "  Con- 
fess your  faults  to  one  another,  and  pray  for  one  another." 
Praying  and  confessing  go  together.  One  is  not  to  do  all 
the  confessing,  and  another  all  the  praying.  But  whoever 
does  one  is  to  do  the  other.  In  this  view  candid  men  must 
agree.  Doddridge  says :  "  The  confession  here  mentioned 
is  plainly  spoken  of  as  mutual."  Adam  Clarke  says :  "  It 
is  not  said,  confess  your  faults  to  the  elders,  that  they  may 
forgive  them,  or  prescribe  penance,  in  order  to  forgive 
them.  No ;  the  members  of  the  Church  were  to  confess 
their  faults  to  each  other ;  therefore  auricular  confession 
to  a  priest,  such  as  is  prescribed  by  the  Eomisli  Church,  has 
no  foundation  in  this  passage.  Indeed,  had  it  any  foun- 
dation here,  it  would  prove  more  than  they  wish ;  for  it 
would  require  the  priest  to  confess  his  sins  to  the  people, 
as  well  as  the  people  to  confess  their  sins  to  the  priest." 

3.  A  third  point  relating  to  this  passage  respects  the 
nature  of  the  cure  wrought.     The  common  opinion  is  that 


VISITING   THE    SICK.  .        269 

it  was  miraculous.  Adam  Clarke  denies  that  there  was 
"any  kind  of  miracle,"  and  argues  thus:  "If  a  miracle 
was  intended,  it  could  have  been  as  well  wrought  without 
the  oil  as  with  it.  It  is  not  intimated  that  even  this  unc- 
tion is  to  save  the  sick  man,  but  the  prayer  of  faith." 
Verse  15.  "  What  was  here  recommended,  was  to  be  done 
as  a  natural  means  of  restoring  health ;  which,  while  they 
used  prayer  and  supplication,  they  were  not  to  neglect." 
He  then  argues  at  length  upon  the  sanative  qualities  of 
pure  olive-oil  in  Judea,  in  Egypt,  etc.  But  there  are  great 
difficulties  attending  this  view. 

a.  It  seems  to  have  occurred  to  few,  if  any,  but  its  learn- 
ed author. 

I).  If  oil  was  merely  used  as  a  medicine,  it  might  proper- 
ly be  administered  by  any  one — a  nurse,  a  friend,  a  physi- 
cian. But  the  text  shows  it  was  to  be  administered  by  the 
elders  of  the  church. 

c.  It  was  to  be  done  in  a  religious  way.  "  Let  them  pray 
for  him,  anointing  him  with  oil  in  the  name  of  the  Lord." 

d.  In  Mark  vi.,  13,  we  read :  "  And  they  cast  out  many 
devils,  and  anointed  with  oil  many  that  were  sick,  and 
healed  them."  Dr.  Clarke  himself  admits  that  the  cures 
here  wrought  were  miraculous. 

e.  Although  the  Church  of  Eome  makes  great  preten- 
sions to  miraculous  powers,  yet  she  has  not  even  a  decent 
claim  to  them,  and  all  others  admit  that  such  powers  are 
no  longer  in  exercise.  With  them  properly  ceased  the  cus- 
tom of  anointing  the  sick.  Having  thus  cleared  the  pas- 
sage of  difficulties,  the  way  is  open  to  consider  the  duty  we 
owe  to  the  sick  of  our  times. 

In  considering  this  matter  in  order,  the  following  re- 
marks seem  called  for : 

I.  Eeligion  is  a  proper  topic,  and  ministers  are  proper 
persons  to  be  introduced  into  the  chambers  of  the  sick. 


270  PASTORAL  THEOLOGY. 

Some  physicians,  who  are  wicked  men,  often  make  great 
opposition.  Ungodly  relations  often  do  the  same.  It  is 
marvelous  to  what  lengths  some  go  in  this  hostility.  The 
reasons  commonly  assigned  are  that  the  introduction  of 
such  a  subject  will  produce  agitation  that  will  be  injurious 
to  the  sanative  action  of  remedies.  But  the  real  ground 
of  opposition  is  commonly  a  deadly  enmity  against  evan- 
gelical piety.  If  the  physician  forbids  the  visits  of  cler- 
gymen, he  goes  beyond  his  duty,  and  should  be  so  told.  He 
has  no  more  right  to  exclude  a  pastor,  than  the  pastor  has 
to  exclude  him.  In  this  day  very  few  of  the  faculty  make 
any  open  opposition.  But  unconverted  friends  often  se- 
lect such  a  time  to  display  their  opposition  to  piety.  These 
must  be  dealt  with  according  to  their  respective  characters, 
and  according  to  the  rules  of  prudence,  just  as  if  they  were 
attempting  to  hinder  access  to  their  friends  who  are  in 
health.  If  the  head  of  the  family  denies  admission  to  a 
minister,  the  only  way  is  to  submit.  A  great  wrong  is 
done,  but  it  is  done  by  the  husband  or  father,  and  not  by 
the  minister  who  offers  to  visit  the  sick.  That  ministers 
should  be  prudent  in  their  visits,  that  they  should  not  be 
noisy  and  agitate  weak  nerves,  that  they  should  not  weary 
the  sick  with  tedious  visits,  but  be  short,  and  that  they 
should  be  cheerful,  and  not  create  gloom  by  their  presence, 
all  this  may  be  conceded,  and  should  be  insisted  upon. 
But  that  religious  topics  and  teachers  should  be  excluded 
from  the  sick  and  dying  is  monstrous,  provided  they  desire 
it  or  assent  to  it.  Multitudes  of  physicians  of  great  emi- 
nence have  testified  to  the  value  of  good  spiritual  advice 
given  to  their  patients.  Dr.  Rush  always  encouraged  the 
visits  of  pious,  prudent  ministers  to  the  sick  under  his 
care. 

II.  The  sick  should  therefore  call  for  the  elders  of  the 
Church — they  should  send  for  their  pastors.    Many  rely  on 


VISITING   THE   SICK.  271 

their  pastor  hearing  of  their  sickness  by  rumor,  and  un- 
reasonably blame  him  if  he  does  not  come  to  see  them. 
They  think  he  ought  to  notice  their  absence  from  church, 
and  thus  find  out  the  facts.  But  this  is  quite  unreasonable. 
A  minister  in  the  pulpit  has  something  else  to  do  than  to 
note  absentees  in  his  visiting-book.    Let  them  send  for  him. 

III.  But  let  him  go  where  he  hears  of  sickness  among 
his  people,  whether  they  send  for  him  or  not.  He  should 
not  wait  to  be  formally  invited.  Some  will  not  send  for 
him  because  they  know  not  how  sick  they  are ;  others  are 
very  modest  and  retiring,  and  do  not  wish  to  make  an  ado 
over  themselves ;  others  think  their  minister  very  busy,  and 
do  not  wish  to  add  to  his  duties ;  and,  besides,  they  hope 
soon  to  be  well,  or  they  think  there  is  time  enough  yet. 
It  would  be  well  if  all  members  of  the  church  and  con- 
gregation would  give  information  to.  the  pastor  when  they 
hear  of  sickness  near  them.  It  would  enable  him  to  call 
before  sent  for,  and  this  often  gives  him  a  great  advantage, 
especially  with  the  sensitive  and  suspicious. 

IV.  While  a  minister  of  the  Gospel  ought  not  to  inter- 
fere with  the  medical  treatment  of  his  parishioners,  yet  he 
may  publicly  discourage  the  use  of  opiates  to  the  dying. 
In  some  places  this  is  becoming  a  serious  evil.  Not  a  few 
Christian  people  have  their  reason  well-nigh  destroyed  be- 
fore death  by  powerful  narcotic  drugs.  Every  right-mind- 
ed man  must  approve  the  wish  of  Summerfield  that  he 
might  enter  eternity  with  an  unclouded  mind.  He  refused 
all  drugs  of  a  stupefying  tendency  when  he  was  near  death. 
So  have  many  others.     So  did  Jesus  on  the  cross. 

V.  A  minister  should  announce  to  his  people  that  he 
will  with  promptness  at  all  hours  obey  a  summons  to  the 
sick-room.  He  ought  not  to  be  unwilling  to  rise  at  mid- 
night and  repair  to  the  chamber  where  sickness  and  death 
are  at  work. 


272  PASTOEAL   THEOLOGY. 

In  the  sick-room  will  bo  found  every  variety  of  char- 
acter, and  lie  who  would  do  his  whole  duty  must  act  with 
judgment  and  discrimination.  Some  writer  says  that  "  in 
visiting  the  sick,  three  things  should  be  steadily  kept  in 
view :  the  influence  of  what  may  be  said  upon  the  person, 
if  dying ;  the  influence  it  may  have  on  him,  should  he  re- 
cover ;  and  the  influence  it  may  have  on  persons  in  health 
about  him."  Orton  says  that  where  the  sick  are  "  evidently 
pious,  or  evidently  vicious,  there  is  no  difficulty ;  but  where 
persons  are  sober  and  honest,  yet  seem  to  have  little  or 
nothing  of  the  life  of  religion,  there  is  the  greatest  diffi- 
culty not  to  excite  false  hopes  or  groundless  fears.  .  .  . 
The  persons  that  are  present  generally  render  this  work 
still  more  difficult." 

Among  the  classes  of  persons  found  in  the  sick-room 
will  be  these : 

1.  Those  who  have  burdened  consciences.  Some  will  be 
overwhelmed  with  a  general  sense  of  sin.  Others  will 
show  great  troubles  on  account  of  particular  sins,  some- 
times such  as  were  in  violation  of  law.  If  such  a  fact 
should  be  made  known  to  a  minister  in  a  confidential  man- 
ner, he  is  bound  to  regard  the  confidence  as  sacred,  unless 
he  distinctly  refused  so  to  receive  it  beforehand,  unless  his 
concealment  would  in  some  way  make  him  an  accessory 
after  the  fact,  or  unless  his  concealment  would  work  some 
wrong  to  some  one  living  or  dead.  If  the  matter  is  one 
that  admits  of  restitution  and  requires  it,  let  him  advise 
that  to  be  made. 

2.  It  is  not  unfrequently  the  case  that  skepticism  is 
found  lingering  about  the  minds  of  the  impenitent  sick. 
These  cases  are  very  trying.  Time  is  short,  and  they  are 
encompassed  with  a  world  of  difficulty.  One  of  the  best 
means  of  relief  to  such  is  reading  the  Scriptures,  especially 
the  Gospels.     The  Gospel  is  its  own  witness. 


VISITING   THE   SICK.  273 

3.  Be  not  misled  in  your  view  of  tlie  state  of  the  sick 
by  a  declaration  that  they  are  willing  to  die.  This  of  it- 
self is  no  evidence  of  preparation  for  death.  All  suicides 
are  willing  to  die — had  rather  die  than  live — else  they 
would  not  commit  self-murder.  Although  it  is  commonly 
said  that  death  is  an  honest  hour,  yet  this  is  true  only 
comparatively.  Many  dying  people  deceive  themselves, 
and  some  attempt  to  deceive  others,  when  eternity  would, 
we  should  suppose,  greatly  move  them.  One  who  had 
great  experience  left  this  as  his  view :  "  The  more  I  see 
of  the  world,  the  more  I  am  convinced  that  no  just  idea 
can  be  formed  of  persons'  characters  or  future  state  merely 
from  the  manner  of  their  death."  Every  intelligent  and 
pious  minister  and  physician  will  say  the  same. 

4.  Sometimes  scoffers  themselves  will  in  sickness  permit 
clergymen  to  visit  them.  This  they  do  sometimes  to  oblige 
friends,  sometimes  to  show  their  horrid  bravery  in  the  pros- 
pect of  death,  and  sometimes  in  the  belief  that  they  will 
soon  recover,  and  will  be  able  to  laugh  at  all  these  things 
with  more  boldness,  if  in  that  hour  they  can  make  a  jest  of 
them.  The  rule  in  such  cases  is  to  be  civil  and  kind,  but 
to  observe  a  profound  silence  on  the  subject  of  religion. 
Prov.  ix.,  7,  8 ;  Matt,  vii.,  8. 

5.  There  are  cases  of  apparently  deep  and  honest  con- 
viction for  sin.  Some,  perhaps  many  of  those  that  appear 
so  well,  are  not  genuine.  But  it  would  be  monstrous  to 
say  that  there  was  no  case  of  genuine  repentance  even  on 
a  death-bed.  Doubtless  it  is  true  that  men  commonly  die 
as  they  live ;  but  divine  grace  sometimes  reaches  far,  as  in 
the  case  of  the  penitent  thief  on  the  cross.  A  due  consid- 
eration of  Matt,  xx.,  1-16 ;  Luke  iv.,  25-29 ;  and  Eom.  ix., 
11-23,  will  abundantly  show  both  the  sovereignty  and  the 
fullness  of  divine  grace. 

6.  Often  you  will  be  called  to  visit  the  pious  sick.    This 

M2 


274  PASTORAL   THEOLOGY. 

is  a  great  privilege,  well  suited  to  strengthen  the  faith  of 
God's  people.  Where  the  character  is  good  and  the  heart 
seems  to  rest  on  the  Saviour,  be  careful  to  comfort  those 
whom  God  comforts.  Give  them  all  the  consolations  God 
has  provided  for  such. 

The  case  of  Christians  who  have  at  least  in  heart  back- 
slidden and  need  restoration  is  often  very  difficult  and 
painful.  But  let  a  course  of  perfect  kindness  and  candor 
be  pursued.     Hold  back  nothing  that  may  be  profitable. 

7.  We  should  so  order  our  conversation  and -prayers  as 
to  be  serviceable,  if  possible,  to  others  besides  the  sick.  We 
can  often  say  a  word  that  may  do  good  to  the  well.  It  not 
unfrequently  happens  that  some  are  present  who  have  been 
sick  and  have  recovered,  but  have  forgotten  their  vows. 

The  following  is  a  sample  of  what  is  often  occurring  in 
the  world.  "A  minister  called  to  see  a  sick  young  lady, 
whom  we  will  call  Chloe.  He  engaged  in  prayer.  Dur- 
ing the  season  of  prayer  she  made  very  little  interruption, 
either  by  groans,  sighs,  or  struggles.  But  as  soon  as  the 
prayer  was  ended,  she  recommenced  the  same  affecting 
and  heart-rending  outcries  as  before:  '  Oh,  I  am  dying 
unprepared ;  do  pray  for  me  again.  I  am  going  to  hell! 
Oh,  I  am  going  to  hell ;  do  pray  for  me  again  P  My  im- 
pression was  that  she  needed  instruction  as  well  as  prayer. 
I  therefore  presented  to  her  consideration  the  Lord  Jesus 
as  her  only  helper,  and  directed  her  in  what  manner  to 
look  to  him  and  seek  his  salvation  in  this  case  of  awful 
emergency.  After  listening  to  the  Gospel  offers  of  salva- 
tion a  few  moments,  she  turned  to  her  mother,  who  sat  on 
the  other  side  of  the  bed  in  constant  attendance  on  her 
daughter.  *  Oh,  mother  (said  she),  /  am  dying.  Do  pray 
for  your  dying  child.  I  never  heard  you  pray  in  my 
life.  Mother,  I  am  going  to  hell.  Do  pray  for  my  poor 
soul?     Oh,  how  was  my  heart  affected  with  this  appeal  to 


VISITING   THE   SICK.  275 

a  mother !  The  whole  company,  apparently,  were  melted 
into  a  burst  of  feeling,  which  was  manifested  by  sobbings 
and  overflowing  tears.  These  were  moments  of  deep  im- 
pression. Death  had  fixed  his  relentless  grasp  on  the  trem- 
bling victim.  Before  us  lay  the  struggling,  agonizing,  dy- 
ing Chloe,  inwardly  burning  to  death  with  the  raging  fires 
of  inflammation ;  her  mind  excited  to  the  highest  degree 
of  anxiety  in  view  of  the  terror  of  approaching  death; 
while  she  felt  the  horrible  consciousness  of  being  unpre- 
pared for  the  solemn  exchange  of  worlds.  The  minister 
had  prayed,  but  no  relief  was  found.  The  mother  had 
been  entreated  to  pray ;  but  overflowing  tears  from  a  soul 
full  of  distress  and  terror  comprised  all  the  assistance  she 
could  afford  a  child  sinking  in  despair.  The  attendants 
were  weeping,  but  none  of  them  could  help  the  dying 
Chloe.  And  what  was  very  remarkable,  she  made  no  at- 
tempts to  pray  for  herself,  while  her  cries  for  prayer  to  save 
her  from  hell  were  almost  incessant.  Under  such  circum- 
stances, I  addressed  a  few  words  to  her  in  substance  as  fol- 
lows :  c  Chloe,  evidently  you  have  but  a  short  time  to  live, 
and  it  is  a  matter  of  the  utmost  importance  that  you  should 
be  prepared  to  die.  Doubtless  it  is  the  anxious  desire  and 
prayer  of  all  present,  who  know  how  to  pray,  that  God 
would  have  mercy  on  your  soul,  prepare  you  for  death, 
save  you  from  hell,  and  fit  you  for  heaven.  But  there  is 
something  which  God  requires  you  to  do.  The  Lord  Jesus 
Christ  has  died  on  the  cross  of  Calvary  to  atone  for  sin,  that 
guilty  sinners  through  faith  in  his  name  might  be  saved 
from  destruction.  God  requires  you  now  to  believe  this 
truth,  and  accept  of  the  righteousness  of  his  atoning  blood 
as  your  covering  from  the  guilt  of  sin.  You  are  convinced 
that  you  are  a  sinner ;  you  fear  the  wrath  of  God,  and  are 
afraid  to  die.  The  Lord  Jesus,  your  only  helper,  your  only 
Saviour,  has  opened  the  door  of  mercy,  and  invites  you 


276  PASTOEAL   THEOLOGY. 

?iow,  on  your  dying-bed,  to  look  to  him  for  salvation.  He 
requires  you  to  repent  of  your  sins,  to  believe  in  his  name, 
and  seek  his  pardoning  mercy.  Submit,  yield  up  your 
heart,  and  resign  yourself  now  into  his  hands,  and  Christ 
is  able  and  ready  to  pardon  your  sins  and  save  your  soul 
from  death.'  During  these  remarks,  she  listened  like  one 
astonished.  But  here  I  observed  a  material  change  in  her 
appearance.  She  stretched  herself  in  her  bed,  fixed  her 
eyes  on  the  wall  above,  and  trembled.  Still  her  rational 
faculties  were  apparent. 

"  Believing  that  Death  was  about  to  cut  short  his  work,  I 
proposed  to  her  the  following  question :  '  Chloe,  will  you 
now  accept  the  Lord  Jesus  Christ  as  your  only  Saviour 
from  sin  and  hell,  and  submit  your  soul  into  his  hands  for 
salvation  V  With  a  faltering  voice  she  answered,  cJVo,  I 
can  not  P  Astonished  at  the  answer,  I  rejoined  once  more 
by  inquiry, '  Why,  Chloe,  why  are  you  not  willing,  and  why 
can  you  not  now,  with  dying  breath  accept  of  Christ  for 
salvation  V  With  evident  appearance  of  being  in  full  pos- 
session of  her  rational  powers,  with  a  still  more  feeble  and 
tremulous  articulation,  looking  me  full  in  the  face,  she  an- 
swered, '  It  is  too  late  !' 

"These  were  her  last  and  dying  words.  Not  another 
word  was  spoken  to  her,  nor  another  syllable  did  she  at- 
tempt to  utter.  She  shuddered,  groaned,  gasped,  ceased  to 
breathe,  and  the  immortal  spirit  took  its  flight  in  less  than 
two  hours  after  I  first  entered  the  room.  I  closed  her  eyes 
in  death,  amid  the  outcries  of  almost  frantic  relatives,  and 
the  sobbings  of  a  deeply  affected  circle  of  attendants. 
Thus  died  the  once  gay,  but  now  despairing  Chloe." 

As  to  the  confession  of  sin  called  for  by  James,  it  is  an 
important  duty.  Doddridge  paraphrases  the  passage  thus : 
"  When  you  are  conscious  of  having  been  really  to  blame, 
do  not  perversely  vindicate  a  conduct  which  your  own 


VISITING  THE  SICK.  277 

hearts  condemn,  but  be  frank  in  acknowledging  it.  Con- 
fess your  faults  one  to  another;  for  we  are  all  too  ready 
to  stumble  in  the  way  of  our  duty."  This  confession  is 
sometimes  for  the  sake  of  gaining  advice,  and  sometimes 
for  the  purpose  of  making  restitution,  and  sometimes  for 
the  purpose  of  extolling  the  sovereign  grace  of  God  mani- 
fested in  our  salvation.  Dr.  Scott  says  that  the  confession 
here  enjoined  "  may  mean,  either  mutual  acknowledgment 
of  the  faults  into  which  they  had  fallen  in  their  conduct 
toward  one  another,  which  would  tend  greatly  to  peace  and 
brotherly  love,  if  duly  practiced ;  or  a  communication,  re- 
ciprocally, of  their  conflicts,  and  experience,  and  failures, 
with  a  candid  confession  of  those  things  which  burdened 
their  consciences.  This,  when  prudently  managed,  would 
make  way  for  them  to  counsel,  encourage,  and  exhort  one 
another,  and  be  a  direction  to  their  prayers  for  each  other ; 
thus  promoting  their  inward  peace,  and  the  healing  of 
their  souls  as  well  as  the  removal  of  the  chastisements 
which  they  had  incurred." 

For  still  further  details  on  the  subject  of  visiting  the 
sick,  see  Cecil's  Kemains,  where  some  capital  suggestions 
are  given. 

The  general  duties  of  a  minister  in  a  sick-room  are 
conversation,  reading  the  Scriptures,  singing,  and  prayer. 
Prayer  is  always  proper.  It  is  specially  directed  by  the 
apostle.  Reading  the  Scriptures  is  often  proper.  But  a 
nurse  or  a  judicious  friend  can  often  do  this  better  than  a 
minister,  especially  where  much  needs  to  be  read.  This  is 
often  the  case,  the  sick  being  ignorant  of  revealed  truth. 
Singing  is  often  a  great  comfort  to  the  pious  sick.  It 
should  be  conducted  in  a  gentle  way,  so  as  not  to  produce 
undue  animal  excitement.  Conversation  must  be  re<ru- 
lated  according  to  the  bodily  strength  of  the  party ;  but  is 
of  great  importance  where  the  sick  one  is  not  of  ungues- 


278  PASTOKAL   THEOLOGY. 

tioned  piety.  It  should  be  as  little  formal  as  possible,  in 
short  sentences  and  plain  words,  marked  by  great  tender- 
ness and  solemnity.  Let  no  religious  services  in  the  sick- 
room be  noisy  or  tedious. 

Those  who  visit  the  sick  should  pay  special  attention  to 
the  neatness  of  their  persons,  and  be  careful  to  have  in 
their  breath  or  in  their  clothing  no  bad  odors. 


CHAPTER  XXV. 

CARE     OF     THE     POOR. 

"When  our  Lord  was  on  earth,  he  said :  "  Ye  have  the 
poor  with  you  always,  and  whensoever  ye  will  ye  may  do 
them  good."  "We  may  expect  to  see  some  poor,  as  long  as 
any  of  us  lives.  The  New  Testament  makes  it  clear  that 
the  early  Christians,  especially  at  Jerusalem,  were  often 
poor.  Collections  were  taken  for  their  relief.  The  rich 
members  sold  their  property  and  gave  to  them  that  needed. 
Indeed,  owing  to  great  distress  for  a  time,  a  community  of 
goods  was  established,  not  by  any  command  of  the  apos- 
tles (Acts  v.,  4) ;  but  such  was  the  power  of  love  to  the 
brethren  that  men  volunteered  to  do  so,  for  "  all  that  be- 
lieved were  together,  and  had  all  things  common;  and 
sold  their  possessions  and  goods,  and  parted  them  to  all 
men,  as  every  man  had  need."  Acts  ii.,  44,  45.  "  And 
great  grace  was  upon  them  all.  Neither  was  there  any 
among  them  that  lacked :  for  as  many  as  were  possessors 
of  lands  or  houses  sold  them,  and  brought  the  prices  of  the 
things  that  were  sold,  and  laid  them  down  at  the  apostles' 
feet ;  and  distribution  was  made  unto  every  man  according 
as  he  had  need."  Acts  iv.,  33-35.  It  was  not  for  declin- 
ing to  come  into  this  plan,  but  for  lying  unto  God,  the  Holy 
Ghost,  that  Ananias  and  Sapphira  were  stricken  dead. 

To  have  a  hard,  unfeeling  heart  toward  the  poor  is  every 
where  in  Scripture  spoken  of  in  terms  of  strong  disappro- 
bation. To  Jerusalem  God  said :  "  Behold,  this  was  the  in- 
iquity of  thy  sister  Sodom,  pride,  fullness  of  bread,  and 
abundance  of  idleness,  neither  did  she  strengthen  the  hand 


280  PASTOKAL   THEOLOGY. 

of  the  poor  and  needy."  Ezek.  xvi.,  49.  On  the  other 
hand:  "Blessed  is  he  that  considereth  the  poor :  the  Lord 
will  deliver  him  in  time  of  trouble.  The  Lord  will  pre- 
serve him,  and  keep  him  alive;  and  he  shall  be  blessed 
upon  the  earth :  and  thou  wilt  not  deliver  him  unto  the 
will  of  his  enemies.  The  Lord  will  strengthen  him  upon 
the  bed  of  languishing :  thou  wilt  make  all  his  bed  in  his 
sickness."     Psa.  xli.,  1-3. 

Agur  the  son  of  Jakeh  showed  great  wisdom  when  he 
feared  great  wealth  or  abject  want,  and  prayed :  "  Give  me 
neither  poverty  nor  riches ;  feed  me  with  food  convenient 
for  me :  lest  I  be  full,  and  deny  thee,  and  say,  Who  is  the 
Lord  %  or  lest  I  be  poor,  and  steal,  and  take  the  name  of  my 
God  in  vain."  Prov.  xxx.,  8, 9.  The  hunger,  and  thirst,  and 
cold,  and  nakedness,  and  all  the  ravenous  gang  of  haggard 
evils  which  accompany  want  are  terrific.  All  wise  men  are 
afraid  to  encounter  them.  Poverty  may  be  no  crime,  but 
it  is  often  a  punishment  for  our  vices,  and  it  is  always  a 
great  misery.  Charles  Lamb  has  well  described  the  abode 
of  the  very  poor  man :  "  That  face,  ground  by  want,  in 
which  every  cheerful,  every  conversable  lineament  has 
been  long  effaced  by  misery — is  that  a  face  to  stay  at 
home  with  ?  Is  it  more  a  woman  or  a  wild  cat  ?  What 
comforts  can  it  share  ?  What  burdens  can  it  lighten  ?  Oh, 
'tis  a  fine  thing  to  talk  of  the  humble  meal  shared  to- 
gether !  Put  what  if  there  be  no  bread  in  the  cupboard  ? 
The  innocent  prattle  of  a  man's  children  takes  out  the  sting 
of  a  man's  poverty.  But  the  children  of  the  very  poor  do 
not  prattle.  It  is  none  of  the  least  frightful  features  in 
that  condition  that  there  is  no  childishness  in  its  dwell- 
ings. Poor  people,  said  a  sensible  nurse  to  us  once,  do 
not  bring  up  their  children — they  drag  them  up.  The  little 
careless  darling  of  the  wealthier  nursery,  in  their  hovel  is 
transformed  betimes  into  a  premature  -  reflecting  person. 


CAKE   OF   THE   POOK.  281 

No  one  has  time  to  dandle  it ;  no  one  thinks  worth  while  to 
coax  it,  to  soothe  it,  to  toss  it  up  and  down,  to  humor  it. 
There  is  none  to  kiss  away  its  tears.  If  it  cries,  it  can 
only  be  beaten.  It  has  been  prettily  said  that  a  babe  is 
fed  with  milk  and  praise.  But  the  aliment  of  this  poor 
babe  was  thin,  unnourishing ;  the  return  to  its  little  baby 
tricks  and  efforts  to  engage  attention,  bitter,  ceaseless  objur- 
gation. It  never  had  a  toy,  or  knew  what  a  coral  meant. 
It  grew  up  without  the  lullaby  of  nurses ;  it  was  a  stranger 
to  the  patient  fondle,  the  hushing  caress,  the  attracting 
novelty,  the  costlier  plaything,  or  the  cheaper  off-hand  con- 
trivance to  divert  the  child ;  the  prattling  nonsense — best 
sense  to  it — the  wise  impertinences,  the  apt  story  inter- 
posed that  puts  a  stop  to  present  sufferings,  and  awakens 
the  passions  of  young  wonder.  It  was  never  sung  to — no 
one  ever  told  it  a  tale  of  the  nursery.  It  was  dragged  up 
to  live  or  to  die,  as  it  happened.  It  had  no  young  dreams. 
It  broke  at  once  into  the  iron  realities  of  life.  It  is  never 
its  parent's  mirth,  his  diversion,  his  solace ;  it  never  makes 
him  young  again  with  recalling  his  young  times.  The 
child  of  the  very  poor  has  no  young  times.  It  has  come  to 
be  a  man  or  woman  before  it  was  a  child.  It  has  learned 
to  go  to  market ;  it  chaffers,  it  haggles,  it  envies,  it  mur- 
murs ;  it  is  knowing,  acute,  sharpened ;  it  never  prattles. 
Had  we  not  reason  to  say  that  the  home  of  the  very  poor 
man  is  no  home  P 

A  great  problem  in  every  age  has  been,  What  is  to  be 
done  for  the  poor  ?  Political  economy  and  Christian  phi- 
lanthropy have  long  labored  at  it,  and  often  given  very  dif- 
ferent answers.  As  we  are  not  now  discussing  mere  theo- 
ries, but  practical  measures,  it  is  not  necessary  to  spend 
time  in  considering  the  views  of  different  writers,  who 
have  speculated  on  the  subject.  The  following  observa- 
tions probably  embrace  most  of  the  points  which  demand 


282  PASTOEAL   THEOLOGY. 

special  attention.  Great  tenderness  should  be  shown  to 
the  feelings  of  the  poor.  This  is  very  different  from  the 
mawkish  sensibility,  the  spurious  philanthropy,  which  sym- 
pathizes with  them  in  matters  in  which  they  need  no  pity. 
But  the  poor  have  a  pride,  which,  though  often  foolish, 
ought  not  to  be  needlessly  wounded  or  offended.  They 
often  have,  too,  a  spirit  of  independence,  wmich  ought  to  be 
cherished.  It  is  at  the  basis  of  every  well-formed,  vigor- 
ous character.  Every  church  is  bound  to  prevent  its  mem- 
bers from  becoming  a  public  charge.  How  ruinous  it 
would  have  been  to  the  prospects  of  the  infant  Church  at 
Jerusalem  for  the  poor  saints  that  wrere  there  to  have  be- 
come a  public  charge,  or  to  have  wandered  about  asking 
alms.  The  mendicant  friars  in  the  Church  of  Eome  can 
never  derive  authority  for  their  conduct  from  the  Word  of 
God,  nor  from  the  example  of  the  primitive  Christians. 
When  begging  becomes  a  trade,  character  is  gone;  and 
when  it  becomes  general,  a  community  is  ruined.  It  is 
sometimes  said  that  if  the  church  supports  her  own  poor, 
and  her  members  also  pay  their  proportion  of  the  public 
taxes,  they  will  do  more  than  their  share.  This  is  true. 
But  no  man  was  ever  in  the  end  a  loser  by  any  right  act 
performed  for  the  benefit  of  the  poor,  and  especially  of  the 
pious  poor.  "  He  that  hath  pity  upon  the  poor,  lendeth  to 
the  Lord ;  and  that  which  he  hath  given,  will  he  pay  him 
again."  Pro  v.  xix.,  17.  In  this  point  the  judgment,  of  the 
Church  has  never  wavered,  as  might  be  shown  by  a  refer- 
ence to  all  her  history.  Often  has  she  earnestly  recom- 
mended to  every  congregation  to  take  special  care  of  their 
poor,  or  distressed  widows  and  orphans,  and  to  administer 
to  them  all  proper  relief  and  assistance. 

When  a  particular  church  is  not  able  to  give  necessary 
support  to  its  poor,  it  ought  to  apply  to  sister  churches  for 
aid,  and  collections  should  be  forwarded  for  their  relief. 


CARE   OF   THE   POOR.  283 

For  this  we  have  the  best  authority,  the  example  of  the 
primitive  churches,  guided  by  the  apostles.  In  most  church- 
es a  "  collection  for  the  poor  "  is  taken  at  every  administra- 
tion of  the  Lord's  Supper.  Wherever  this  is  necessaiy,  it 
should  be  done.  For  the  same  reason,  deacons  should  be 
appointed  wherever  they  are  needed  and  can  be  had.  The 
care  of  the  pious  poor  should  never  be  left  to  the  civil  au- 
thorities. Pious  deacons  are  not  merely  for  the  purpose  of 
relieving  the  temporal  wants  of  the  poor,  but  they  should 
pay  special  attention  to  their  spiritual  state,  and  be  a  bond 
of  union  between  them  and  other  members  of  the  church. 
That  the  office  of  deacon  was  perpetual  was  abundantly 
proved  in  the  Westminster  Assembly.  See  Lightfoot,  vol. 
xiii.,  p.  86-88.  That  it  is  of  apostolic  origin  is  clear  from 
Acts  vi.,  1-8. 

But  what  shall  we  say  of  poor-houses  for  those  who  are 
not  members  of  the  church  ?  To  a  painful  extent  they  are 
mismanaged.  Sometimes  no  little  cruelty  is  practiced  in 
them.  It  is  very  difficult  to  gather  a  great  number  of  the 
poor  together  without  having  a  considerable  number  whose 
manners  and  morals  are  very  vicious.  No  church  should 
allow  any  of  its  members  to  become  inmates  of  these  in- 
stitutions. 

Often  we  can  show  no  greater  kindness  to  the  poor  than 
by  giving  them  good  advice.  This  is  a  weighty  matter,  and 
should  never  be  done  for  the  purpose  of  getting  rid  of 
them.  Much  less  should  it  be  done  in  a  surly  or  haughty 
manner.  Want  of  foresight  is  often  both  the  cause  and  the 
accompaniment  of  poverty.  To  give  good  counsel  to  such 
is  like  lending  our  eyes  to  the  blind.  Seneca  speaks  of  aid- 
ing our  fellow-men,  alium  re,  alium  consilio,  alium  gratia. 

Sometimes  a  loan  is  better  charity  than  a  gift.  But  we 
must  exercise  great  caution  lest  our  loan  should  only  lead 
to  further  embarrassment.      Money  should  not  be  lent 


284  PASTORAL   THEOLOGY. 

where  there  is  bo  reasonable  prospect  that  the  borrower  will 
be  able  to  refund  it  agreeably  to  promise.  But  where  a 
little  aid  in  this  way  would  be  well  used,  it  is  always  wise 
to  give  it.  "  The  poverty  of  the  poor  is  his  destruction." 
Poverty  perpetuates  itself :  "  Where  no  oxen  are,  the  crib 
is  clean." 

In  the  United  States,  the  great  parent  of  poverty  is  idle- 
ness. When  this  is  the  case,  and  persons  will  not  labor, 
when  able,  they  must  suffer  the  consequences.  "  He  that 
will  not  work,  shall  not  eat,"  is  a  rule  both  Christian  and 
salutary.  Let  every  pastor  read  the  life  of  Oberlin,  and  of 
such  men,  and  see  what  wonders  can  be  accomplished  in 
improving  the  temporal  condition  of  the  poorest  people. 

Of  intemperance  among  the  poor,  it  is  not  easy  to  say 
enough.  It  is  much  to  be  regretted  when  the  spirit  of  frol- 
ic gets  into  neighborhoods  of  the  poor.  It  carries  with  it 
waste  and  carelessness.  It  uniformly  vitiates  the  manners, 
and  leads  to  the  acquiring  of  low  tastes.  And  when  drunk- 
enness generally  prevails  in  a  community,  it  is  doomed. 
As  an  evil,  its  name  is  legion.  It  is  of  vast  importance 
that  all  the  poor  should,  if  possible,  have  separate  abodes, 
and  those  not  too  large  for  them  to  be  kept  neat  and  clean. 
It  greatly  corrupts  many  families  that  they  are  in  the  same 
tenement  with  others,  and  are  doomed  to  hear  their  impure 
conversation,  and  to  be  annoyed  by  their  negligent  habits. 
It  hardens  men's  hearts  to  see  the  misery  of  others,  if  noth- 
ing can  be  done  to  relieve  it. 

All  the  poor  ought  to  be  encouraged  in  health  to  save 
something  of  their  earnings.  In  summer  let  them  lay  up 
for  winter.  Savings-banks,  when  properly  conducted,  aro 
valuable  institutions.  But  commonly  they  will  not  receive 
a  sum  less  than  $5,  and  the  difficulty  often  is  to  persuade 
the  poor  to  lay  aside  a  small  amount  each  week  till  it 
amounts  to  that  sum. 


CAKE   OF   THE  TOOK.  285 

Let  the  children  of  the  poor  always  be  educated.  If 
they  grow  up  as  mere  animals,  they  will  commonly  live 
and  die  such.  Not  only  get  them  into  Sabbath -schools, 
but  into  good  schools  taught  six  days  in  the  week.  Among 
the  poor  are  many  bright  minds.  All  they  need  is  a  fair 
chance. 

Induce  the  poor,  if  possible,  to  frequent  the  House  of 
God.  If  they  are  old  and  hard  of  hearing,  have  seats  pro- 
vided for  them  near  the  pulpit.  To  induce  them  to  come 
to  the  House  of  God,  visit  them  and  speak  kindly  to  them. 
If  necessary,  give  them  suitable  clothing.  It  is  not  wholly 
a  vicious  feeling  that  hinders  people  from  going  in  rags  to 
Christian  assemblies.  In  many  cities  and  towns  there  ex- 
ist various  humane  institutions,  some  for  particular  classes 
of  unfortunates,  and  others  for  the  poor  generally.  Some 
of  these  are  very  useful  in  ascertaining  the  habits  and  cir- 
cumstances of  the  poor,  in  learning  the  causes  of  their  pov- 
erty, in  devising  means  for  the  improvement  of  their  phys- 
ical and  moral  condition,  in  holding  out  inducements  to 
them  to  be  industrious,  cleanly,  economical,  and  provident, 
in  dissuading  them  from  those  vices  and  habits  which  be- 
get want  and  misery,  in  providing  food,  fuel,  clothing, 
shelter,  and  medicine  for  those  who  can  not  help  them- 
selves, in  educating  children,  in  teaching  girls  to  sew,  and 
in  furnishing  work  at  fair  prices  to  those  wTho  are  willing 
to  aid  themselves,  especially  in  giving  employment  to 
women. 

In  some  parts  of  the  country  it  is  customary  to  let  out 
the  keeping  of  the  poor  of  the  town  or  county  to  the  low- 
est bidder.  Such  a  usage  ought  to  be  broken  up.  It 
involves  much  suffering,  and  leads  to  great  cruelties.  It 
brings  the  vicious  on  a  level  with  the  humane,  and  puts  all 
the  poor  of  the  vicinage  for  twelve  months  in  the  power  of 
one,  wTho  may  be  a  stranger  to  the  feelings  of  mercy.     If 


286  PASTORAL  THEOLOGY. 

any  ask  for  motives  for  the  performance  of  our  duties  to 
the  poor,  they  are  always  on  hand. 

One  is  that  the  poor  are  our  brethren,  bone  of  our  bone 
and  flesh  of  our  flesh.  The  law  of  nature  does  therefore 
bind  us  to  care  for  them  and  seek  their  good.  God  often 
enjoins  it  upon  us  to  help  the  poor.  The  Concordance, 
under  the  word  poor,  will  show  numerous  texts  of  this 
kind.  God  denounces  very  heavy  curses  on  those  who 
disregard  this  duty :  "  Whoso  stoppeth  his  ears  at  the  cry 
of  the  poor,  he  also  shall  cry  himself,  but  shall  not  be 
heard."  Psa.  xxi.,  13.  The  very  highest  truths  of  religion 
are  urged  to  persuade  us  to  this  duty:  "Ye  know  the 
grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  ye  through  his 
poverty  might  be  rich."  2  Cor.  viii.,  9.  This  is  the  way 
Paul  persuades  the  Corinthians  to  this  good  work.  Our 
Saviour  tells  us  that  the  destinies  of  men  in  the  last  day 
will  be  very  much  decided  by  the  tempers  they  have 
evinced  toward  the  poor,  the  sick,  the  prisoner,  the  perse- 
cuted.   Matt,  xxv.,  35-46. 


CHAPTER   XXVI. 

SABBATH-SCHOOLS. 

This  chapter  is  not  designed  to  supersede  any  of  those 
full  and  practical  treatises  on  Sabbath-schools,  which  are 
so  justly  and  highly  esteemed.  Nor  is  it  intended  to  settle 
or  even  discuss  those  questions  which  are  much  mooted 
among  the  friends  of  Sabbath-schools.  But  it  seems  right 
that  in  attempting  a  treatise  on  Pastoral  Theology  some- 
thing should  be  said,  at  least  by  way  of  suggestion,  on  this 
important  subject. 

I.  It  is  now  (1873)  less  than  a  century  since  Robert 
Raikes  first  established  Sabbath-schools  in  Great  Britain. 
In  our  own  country  there  was  no  Sabbath-school  till  after 
the  beginning  of  the  present  century.  The  first  Sabbath- 
school  in  the  United  States  was  opened  at  Pittsburgh,  in 
Pennsylvania,  on  the  22d  of  August,  in  the  year  1809. 
From  that  time  to  1815,  Sabbath-schools  were  started  in 
many  places ;  and  in  1816  a  number  of  ladies  in  the  city 
of  New  York  formed  the  first  Sabbath-school  Union  in 
America.  In  less  than  fifteen  years  from  that  date,  Sab- 
bath-schools were  found  in  almost  every  section  of  the 
Union,  so  that  in  1830  at  least  one  seventh  of  the  popula- 
tion between  five  and  fifteen  years  of  age  was  enjoying 
their  benefits.  At  this  present  time  the  number  of  Sab- 
bath-schools in  the  United  States  is  probably  not  less  than 
twenty-six  or  twenty-seven  thousand.  These  nurseries  of 
piety  have  in  them  at  least  two  hundred  and  ten  thousand 
teachers  and  officers,  and  over  a  million  of  scholars. 

II.  When  we  open  the  Scriptures  we  find  frequent  men- 


2§8  PASTOEAL   THEOLOGY. 

tion  made  of  the  young,  and  of  our  duty  to  instruct  them. 
Before  Moses  left  the  world,  God  said  to  his  people :  "  Ye 
shall  teach  them  [these  my  words]  your  children,  speaking 
of  them  when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  when  thou  liest  down,  and  when  thou 
risest  up.  And  thou  shalt  write  them  upon  the  door-posts 
of  thine  house,  and  upon  thy  gates :  that  your  days  may 
be  multiplied,  and  the  days  of  your  children,  in  the  land 
which  the  Lord  sware  unto  your  fathers  to  give  them,  as 
the  days  of  heaven  upon  the  earth."  Dent,  xi.,  19-21. 
Here,  too,  are  the  words  of  David :  "  Come,  ye  children, 
hearken  unto  me :  I  will  teach  you  the  fear  of  the  Lord." 
Psa.  xxxiv.,  11.  Often  and  earnestly  does  Solomon  address 
the  young.  The  very  last  words  of  the  Old  Testament  are 
these :  "  And  he  shall  turn  the  heart  of  the  fathers  to  the 
children,  and  the  heart  of  the  children  to  their  fathers,  lest 
I  come  and  smite  the  earth  with  a  curse."  Mai.  iv.,  6. 
Jesus  himself  said :  "  Suffer  little  children,  and  forbid 
them  not,  to  come  unto  me ;  for  of  such  is  the  kingdom  of 
heaven.  Matt,  xix.,  14.  And  when  Jesus  said  to  Peter, 
"  Feed  my  sheep,"  we  should  not  forget  that  he  first  said, 
"  Feed  my  lambs."  John  xxi.,  15,  16.  Paul  mentions  it 
as  an  interesting  fact  in  the  life  of  his  young  friend  Tim- 
othy that  from  a  child  he  had  known  the  Holy  Scriptures, 
which  were  able  to  make  him  wise  unto  salvation  through 
faith  which  is  in  Christ  Jesus.  2  Tim.  iii.,  15.  So  that 
beyond  all  doubt  the  Scriptures  do  solemnly  enjoin  marked 
and  early  attention  to  the  religious  instruction  of  children 
and  youth. 

III.  The  importance  of  well-conducted  Sabbath- school 
instruction  can  hardly  be  overestimated.  It  brings  into 
contact  with  the  juvenile  mind  the  glorious  and  saving 
truths  of  God's  Word,  and  that  at  a  time  when  deep  im- 
pressions are  made  with  comparative  ease.     It  is  a  mighty 


SABBATH-SCHOOLS.  289 

aid  to  parental  instruction.  It  brings  under  benign  in- 
fluences multitudes  whose  instruction  at  home  in  religious 
matters  is  sadly  deficient  or  wholly  neglected.  For  topics 
of  reflection  it  gives  the  highest  and  sublimest  themes  of 
revelation.  Now  "  the  law  of  the  Lord  is  perfect,  convert- 
ing the  soul :  the  testimony  of  the  Lord  is  sure,  making 
wise  the  simple.  The  statutes  of  the  Lord  are  right,  re- 
joicing the  heart :  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes."  Psa.  xix.,  7,  8.  "  Thy  word  is 
very  pure :  therefore  thy  servant  loveth  it."  Psa.  cxix., 
140.  Children  have  their  sorrows  and  trials  as  well  as 
older  people.  Like  them  they  need  the  solace  of  divine 
truth.  Nor  can  any  young  man  ever  cleanse  his  way  so 
effectually  as  by  taking  heed  thereto  according  to  God's 
Word.  Psa.  cxix.,  9.  The  right  study  of  God's  Word  has 
such  an  effect  upon  the  character  as  nothing  else  has.  One 
who  was  pious  from  an  early  age  said :  "  I  have  more  un- 
derstanding than  all  my  teachers :  for  thy  testimonies  are 
my  meditation.  I  understand  more  than  the  ancients,  be- 
cause I  keep  thy  precepts."     Psa.  cxix.,  99, 100. 

IV.  None  but  God  can  estimate  the  silent,  though  for  a 
time  the  latent  influence  of  sound  Sabbath-school  instruc- 
tion. Oar  blessed  Master  said:  "So  is  the  kingdom  of 
God,  as  if  a  man  should  cast  seed  into  the  ground ;  and 
should  sleep,  and  rise  night  and  day,  and  the  seed  should 
spring  and  grow  up,  he  knoweth  not  how."  Mark  iv.,  26, 
27.  Again:  "Unto  what  is, the  kingdom  of  God  like? 
and  whereunto  shall  I  resemble  it?  It  is  like  a  grain  of 
mustard-seed,  which  a  man  took  and  cast  it  into  his  gar- 
den, and  it  grew,  and  waxed  a  great  tree ;  and  the  fowls  of 
the  air  lodged  in  the  branches  of  it."  Luke  xiii.,  18,  19. 
We  may  well  rest  assured  that  the  Word  of  God  is  quick 
and  powerful,  and  that  it  shall  not  return  void.  Under 
the  power  of  it,  "  the  mountains  and  hills  shall  break  forth 

N 


290  PASTOKAL   THEOLOGY. 

into  singing,  and  all  the  trees  of  the  field  shall  clap  their 
hands.  Instead  of  the  thorn  shall  come  up  the  fir-tree,  and 
instead  of  the  briar  shall  come  up  the  myrtle-tree :  and  it 
shall  be  to  the  Lord  for  a  name,  for  an  everlasting  sign 
that  shall  not  be  cut  oh0."     Isa.  h7.,  12, 13. 

V.  The  power  of  well-conducted  Sabbath-schools  in  pro- 
moting intellectual  culture  can  hardly  be  overestimated. 
Why  should  it  not  be  so  ?  The  greatest  themes,  in  the 
pleasantest  way,  claim  the  attention.  No  well -managed 
school  wears  the  aspect  of  drudgery.  All  is  vivacity  and 
attention.  From  a  sermon  preached  by  the  late  Dr.  B.  B. 
Wisner  more  than  forty  years  ago,  I  take  this  extract  from 
the  communication  of  a  highly  respectable  individual:  "A 
Sabbath-school  was  established  in  my  vicinity,  and  furnish- 
ed with  a  select  library  of  books.  I  did  nothing  for  its  en- 
couragement, not  so  much  as  to  permit  the  members  of  my 
family  to  attend.  Before  this  school  was  established,  my 
children  were  not  excelled  by  any  in  the  neighborhood  for 
their  proficiency  in  study.  In  one  year,  however,  I  had  the 
mortification  of  discovering  that  the  children  who  had  been 
in  the  habit  of  attending  the  Sabbath-school  had  obtained 
much  more  information  than  mine,  that  they  had  acquired 
a  fondness  for  books,  while  mine  were  the  devotees  of 
amusement,  and  that  they  had  imbibed  moral  principles, 
which,  with  all  the  partiality  of  a  father,  were,  I  must  con- 
fess, better  than  those  with  which  mine  were  actuated.  I 
therefore  resolved  to  break  through  my  rule,  as  an  experi- 
ment. I  sent  my  children  to  the  Sabbath-school.  I  con- 
tributed my  proportion  to  the  library,  that  I  might  not  be 
considered  parsimonious.  And  the  experience  of  only  a 
few  months  has  convinced  me  that,  on  the  principle  of 
economy  in  the  education  of  children,  Sabbath -schools 
have  advantages  sufficiently  great  to  entitle  them  to  the 
highest  eulogium.     It  is  my  deliberate  opinion  that,  in  the 


SABBATH-SCHOOLS.  291 

progress  of  education,  those  children  who  have  the  addi- 
tional advantage  of  a  Sabbath -school,  will  learn  at  least 
one  quarter  more  in  the  same  time  than  those  who  neglect 
or  are  denied  this  privilege." 

VI.  Much  has  been  said  respecting  the  power  of  Sab- 
bath-schools in  the  prevention  of  crime.  Mr.  Eaikes,  the 
author  of  this  system  of  instruction,  said  that  during  twenty 
years,  of  three  thousand  persons  taught  in  these  schools,  he 
had,  after  strict  inquiry  and  diligent  search,  heard  of  but 
one  who  had  been  sent  to  prison  as  a  criminal.  Sometimes 
no  doubt  extravagant  things  have  been  said  on  this  sub- 
ject. But  there  is  no  reason  to  doubt  that  crime,  and  vice, 
and  pauperism  are  every  where  checked  by  well-regulated 
Sabbath-schools.  The  process  of  thought  is  very  simple. 
Two  poor  children,  on  the  skirts  of  Washington  City,  were 
out  gathering  sticks  to  make  their  mothers'  pots  boil.  A 
plank  had  fallen  from  a  fence.  The  girl  had  collected 
her  armful.  She  told  the  boy  to  take  that  board.  He 
said  he  conld  not.  She  asked  why  ?  His  emphatic  an- 
swer was,  "  Because  I  go  to  Sunday-school."  This  told  the 
whole  story.  The  people  of  this  country  must  either  es- 
tablish good  schools  for  moral  instruction,  or  they  must 
spend  vast  amounts  of  money  in  building  prisons  for  j  uve- 
nile  delinquents  as  well  as  for  older  offenders;  and  then 
still  larger  sums  in  conducting  prison  discipline  through 
all  its  tedious  and  painful  forms. 

VII.  Great  is  the  power  of  Sabbath-schools  in  promoting 
the  knowledge  of  God  and  scriptural  piety.  With  the 
promised  blessing  of  God  how  conld  it  be  otherwise  ?  By 
divine  appointment  revealed  truth  has  a  sanctifying  pow- 
er. In  well-established  churches  a  very  large  proportion 
of  new  members  has  for  a  long  time  come  from  the  Sab- 
bath-schools. The  Word  of  God  pierces  the  heart  of  the 
young  as  well  as  of  adult  persons.    Not  only  are  the  pupils 


292  PASTOKAL   THEOLOGY. 

thus  blessed,  but  through  them  the  truth  is  carried  to  the 
hearts  of  fathers  and  mothers.  In  his  essay  on  Sabbath- 
schools  in  the  Christian  and  civic  economy  of  large  towns, 
Dr.  Chalmers  says :  "  Parents,  in  spite  of  themselves,  feel 
an  interest  in  that  which  interests  and  occupies  their  chil- 
dren ;  and,  through  the  medium  of  natural  affection,  have 
their  thoughts  been  caught  to  the  subject  of  Christianity; 
and  the  very  tasks  and  exercises  of  their  children  have 
brought  a  theme  to  their  evening  circle,  upon  which,  afore- 
time, not  a  syllable  of  utterance  was  heard;  and  still 
more,  when  a  small  and  select  library  is  attached  to  the  in- 
stitution, has  it  been  the  means  of  circulating,  through 
many  a  household  privacy,  such  wisdom  and  such  piety  as 
were  indeed  new  visitants  upon  a  scene  till  now  untouched 
by  any  footsteps  of  sacredness."  True  religion  is  the  effect 
of  sound  religious  knowledge ;  nor  can  we  hope  for  the 
general  prevalence  of  vital  piety  except  through  the  pow- 
er of  Bible  knowledge  borne  to  the  heart  by  the  Holy 
Ghost. 

VIII.  Sabbath-schools  are  filling  the  world  with  a  race 
of  rare  men.  Of  twenty-four  foreign  missionaries  met  in 
London  for  a  social  and  devotional  meeting,  twenty-three 
had  been  Sabbath-school  children.  The  Christian  Specta- 
tor says :  "  Anderson  and  Patterson,  who  have  done  won- 
ders in  Europe  in  regard  to  the  Bible  cause,  both  received 
their  first  religious  impressions  at  Sabbath-schools.  And 
the  celebrated  Dr.  Morrison,  missionary  to  China,  who 
translated  the  whole  Bible  into  Chinese,  a  language  spoken 
by  nearly  three  hundred  millions  of  people,  became  pious 
at  a  Sabbath-school."  In  short,  go  where  you  will  among 
assemblies  of  pious  men,  and  you  will  find  the  foot-prints 
of  Sabbath-schools. 

IX.  In  fact,  it  is  rare  to  find  among  decent  and  serious 
people  any  where  opposition   to  these  good  institutions. 


SABBATH-SCHOOLS.  293 

Now,  as  of  old,  hatred  to  the  progress  of  Christ's  cause  and 
the  glory  of  his  name  is  found  either  among  the  vicious 
and  profane,  the  ignorant  and  the  prejudiced,  or  among 
surly  old  hypocrites.  Often  have  I  been  struck  with  that 
historic  narrative  of  the  first  Evangelist :  "  And  when  the 
chief  priests  and  scribes  saw  the  wonderful  things  that  he 
did,  and  the  children  crying  in  the  temple,  and  saying, 
Hosanna  to  the  Son  of  David ;  they  were  sore  displeased, 
and  said  unto  him,  Hearest  thou  what  these  say  ?  And 
Jesus  said  unto  them,  Yea ;  have  ye  never  read,  Out  of  the 
mouth  of  babes  and  sucklings  thou  hast  perfected  praise  f 
Matt,  xxi.,  15,  16.  No  one  claims  that  Sabbath-schools, 
even  when  rightly  conducted,  are  of  divine  institution; 
but  it  is  clear  that  they  happily  fall  in  with  the  whole  spir- 
it of  divine  instruction.  Let  not  the  children's  bread  be 
taken  from  them. 

X.  It  is,  perhaps,  not  known  to  some  that,  when  first 
started,  Sabbath-schools  were  conducted  by  paid  teachers. 
The  price  usually  given  was  thirty-three  cents,  or  the  third 
of  a  dollar,  for  each  Sabbath.  The  great  body  of  teachers 
in  our  day  could  not  possibly  be  had  for  any  money.  The 
considerations  which  move  them  are  far  more  noble  than 
any  thing  earthly.  But  suppose  each  teacher  was  paid  the 
little  pittance  already  stated,  then  the  two  hundred  and 
ten  thousand  officers  and  teachers  in  the  schools  of  our 
country  would  at  this  time  be  receiving  about  seventy 
thousand  dollars  per  week,  and  in  twelve  months  their 
salaries  would  rise  to  the  sum  of  three  million,  six  hun- 
dred and  forty  thousand  dollars ;  yet  not  one  cent  is  paid 
for  tuition.  Were  ever  sound  instruction  and  valuable 
knowledge  diffused  at  so  cheap  a  rate  as  in  our  Sabbath- 
schools  ?     If  so,  when  and  where  ? 

XI.  If  these  things  are  so,  it  is  clear  that  pastors,  evan- 
gelists, and  teachers  in  the  Church  of  God  have  a  deep  in- 


294  PASTORAL   THEOLOGY. 

terest,  and  onglit  to  feel  a  lively  coneern  in  the  establish- 
ment and  success  of  Sabbath-schools.  This  concern  should 
not  perish  in  mere  emotion ;  it  should  bring  forth  good 
fruit.  Pastors  of  churches,  therefore,  ought  to  mind  the 
following  things : 

1.  They  should  keep  themselves  well  informed  as  to  the 
number  and  spiritual  wants  of  the  children  in  their  vici- 
nage. No  obscurity  in  social  life  should  elude  their  no- 
tice; and  no  elevation  rise  quite  above  the  grasp  of  their 
attentions. 

2.  Pastors  should  keep  themselves  well  informed  re- 
specting the  best  means  and  methods  of  conducting 
the  exercises  of  Sabbath -schools.  This  is  a  great  mat- 
ter. 

3.  They  should  vigilantly  supervise  the  selection  of  books 
for  the  Sabbath-school  library.  Not  a  few  offered  for  this 
purpose  are  trash,  and  some  are  worse  than  trash. 

4.  As  they  can,  they  ought  to  visit  the  Sabbath-schools, 
and  encourage  teachers  and  pupils.  If  they  have  little  or 
no  talent  for  addressing  children,  let  them  endeavor  to  ac- 
quire a  readiness  for  such  pleasing  work. 

5.  Both  publicly  and  privately  pastors  should  pray  for 
the  success  of  Sabbath-schools,  and  implore  God's  blessing 
on  teachers  and  scholars. 

6.  Pastors  should  endeavor  to  exclude  from  all  their 
schools  those  worldly  and  malign  influences  which  eat  as 
doth  a  canker,  and  corrupt  the  very  best  efforts  of  good 
people.     Such  influences  are  many  and  seductive. 

7.  Pastors  should,  by  example  and  exhortation,  urge  the 
people  to  contribute  all  the  funds  necessary  for  providing 
a  comfortable  room,  convenient  sittings,  and  all  the  requi- 
site apparatus  in  the  shape  of  class-books,  lesson-books, 
maps,  cards,  and  libraries,  for  the  highest  success  of  Sab- 
bath-schools. 


SABBATII-SCIIOOLS.  295 

8.  Pastors  should  carefully  instruct  their  people  respect-  ^ 
ing  the  duties  of  family  religion  and  catechising,  and  let 
them  know  that  the  Sabbath-school  is  not  designed  to  su- 
persede lessons  of  piety  under  the  parental  roof,  but  to  aid 
in  impressing  them. 


CHAPTER  XXVII. 

DOING   GOOD   WITH   THE   PEN". 

The  pen  is  an  artificial  tongue.  By  it  even  the  educated 
deaf  mute  speaks  his  thoughts.  By  it  any  one  may  send 
his  thoughts  abroad.  At  what  precise  time  writing  was 
first  used,  need  not  now  be  decided.  It  was  in  use  in  the 
days  of  Job ;  for  there  are  allusions  to  it  in  the  book  that 
bears  his  name :  "  Oh  that  my  words  were  now  written ! 
oh  that  they  were  printed  in  a  book!  That  they  were 
graven  with  an  iron  pen  and  lead  in  the  rock  forever  I" 
(xix.,  23, 24).  "  Oh  that  mine  adversary  had  written  a  book ! 
Surely  I  would  take  it  upon  my  shoulder,  and  bind  it  as  a 
crown  to  me"  (xxxi.,  35,  36).  So  that  it  is  certain  that  in- 
fluencing men  by  some  form  of  writing  is  very  ancient. 

There  are  different  kinds  of  writing.  The  most  common 
are  the  most  useful.  All  are  potential  for  good  or  evil. 
"  A  goose-quill  is  more  dangerous  than  a  lion's  claw."  It 
is  with  special  reference  to  utility  that  the  subject  is  now 
brought  up.  How  shall  I  be  useful  ?  is  one  of  the  most 
serious  and  weighty  questions.  How  shall  I  be  useful  with 
the  pen  ?  is  an  inquiry  worthy  of  very  careful  consideration. 
In  considering  the  matter,  attention  is  naturally  called  at 
first  to  epistolary  writing.  Letters  are  among  the  most 
powerful  means  of  influencing  mankind.  Liberty,  learn- 
ing, and  religion  owe  much  to  this  simple  method  of  prop- 
agating correct  opinions  and  promoting  right  conduct. 
Some  able  men  have  probably  done  more  good  in  this  than 
in  any  other  way.  "No  reflecting  man  can  doubt  that  the 
destiny  of  many,  both  for  this  world  and  the  next,  is  much 
affected  by  this  simple  means.     It  is  not  generally  known 


DOING   GOOD   WITH   THE   PEN.  297 

to  what  extent  a  corrupting  correspondence  is  carried  on 
among  those  from  whom  better  things  might  have  been 
expected.  And  we  are  often  surprised,  on  examining  the 
papers  of  very  humble  people,  to  find  how  many  precious 
letters  they  have  received  and  treasured  up.  Under  the 
guidance  of  inspiration,  the  apostles  have  set  us  examples 
in  this  kind  of  writing.  Their  twenty-one  epistles  are 
models  of  affectionate  solicitude,  tenderness,  and  fidelity. 
Some  of  them  show  extraordinary  address ;  and  all  of  them 
must  have  awakened  very  lively  feelings  in  those  to  whom 
they  were  addressed.  After  them  come  those  writers 
called  the  early  fathers.  The  epistles  of  Clement,  Igna- 
tius, Cyprian,  Ambrose,  Jerome,  and  Augustine  have  long 
been  in  high  estimation.  During  the  first  century  of  the 
Eeformation,  the  number  of  letters  written  seems  to  have 
been  prodigious  and  their  influence  vast.  So  far  as  pre- 
served, they  are  to  this  day  the  very  best  sources  of  light 
on  a  great  variety  of  subjects.  Of  all  the  moderns,  John 
Newton  has,  perhaps,  been  the  most  distinguished  in  relig- 
ious epistles.  They  are  as  much  sought  after  and  read  as 
ever  they  were.  They  have  soothed  many  a  troubled  spir- 
it, have  resolved  many  a  doubting  mind,  have  animated 
many  a  weary  pilgrim,  and  called  back  to  duty  and  devo- 
tion many  a  backslider  in  heart.  Perhaps  we  have  no  bet- 
ter models  of  letters  designed  to  influence  many,  and  es- 
pecially those  who  have  with  us  but  a  slight  acquaintance. 
Any  extended  notice  of  the  letters  of  Cicero,  Seneca, 
Pliny,  and  Symmachus,  among  the  ancient  Romans,  and 
of  numerous  moderns  who  wrote  on  a  great  variety  of 
topics — friendship,  science,  literature,  polities,  and  art — is 
here  omitted ;  not  because  their  epistles  are  either  uninter- 
esting or  unimportant,  but  because  they  do  not  fall  in  with 
the  matter  of  personal  usefulness,  which  is  now  to  be  con- 
sidered. 

N2 


298  PASTOKAL   THEOLOGY. 

There  are  a  thousand  ways  of  writing  a  good  letter. 
Some  very  charming  writers  so  fill  their  letters  with  pleas- 
ant allusions  to  matters  understood  only  by  themselves  and 
their  correspondents  that  they  possess  but  little  interest  to 
others.  This  was  the  case  with  the  late  Dr.  Kevins,  who 
wrote  many  letters,  and  was  always  a  favorite  with  his 
friends.  To  some  extent  the  same  was  true  of  the  Rev. 
James  AY.  Douglass.  This  is  not  mentioned  as  a  defect. 
It  makes  the  letter  to  a  friend  all  the  more  pointed  and 
pertinent.  Perhaps  it  was  Pope  who  said :  "  The  letters 
of  friends  are  not  worse  for  being  fit  for  none  else  to  read. 
The  effusion  of  a  moment  ought  to  be  the  characteristic  of 
all  familiar  writing.  It  is  a  strange  recommendation,  but 
a  true  one."  In  his  life  of  Cowley,  Dr.  Sprat  says :  "  The 
letters  that  pass  between  particular  friends,  if  they  are 
written  as  they  ought  to  be,  can  scarce  ever  be  fit  to  see 
the  light.  They  should  not  consist  of  fulsome  compli- 
ments, or  tedious  politics,  or  elaborate  elegancies,  or  gen- 
eral fancies,  but  they  should  have  a  native  clearness  and 
shortness,  a  domestical  plainness,  and  a  peculiar  kind  of  fa- 
miliarity, which  can  only  affect  the  humor  of  those  to  whom 
they  are  addressed.  The  very  same  passages,  which  make 
writings  of  this  nature  delightful  among  friends,  will  lose 
all  manner  of  taste  when  they  come  to  be  read  by  those 
that  are  indifferent.  In  such  letters  the  souls  of  men  should 
appear  undressed ;  and  in  that  negligent  habit  they  may 
be  fit  to  be  seen  by  one  or  two  in  a  chamber,  but  not  to  go 
abroad  into  the  streets." 

The  qualities  of  a  truly  good  letter  are  many.  It  should 
be  seasonable.  It  should  not  sing  songs  to  those  of  a  sad 
heart,  nor  mourn  to  those  who  are  rejoicing.  To  him  that 
is  afflicted  pity  should  be  shown  by  his  friend.  To  him 
that  is  in  danger  of  undue  exaltation,  a  letter  should  give 
timely  warning.     It  should  not  reprove  the  innocent,  nor 


DOING  GOOD  WITH  THE  PEN.  299 

chide  the  despondent.  It  should  suit  the  circumstances  of 
him  who  is  addressed.  It  should  also  be  seemly  for  the 
writer.  "We  are  shocked  at  jokes  from  the  afflicted  man. 
We  are  pained  at  a  repining  spirit  in  any  one.  Propriety 
is  a  matter  of  great  importance.  We  have  in  civil  and 
military  life  a  wonderful  example  of  propriety  in  General 
Washington.  He  seems  never  to  have  acted  out  of  char- 
acter. His  letters  are  models  of  propriety.  In  religious 
letters  impropriety  is  very  offensive.  Letters  should  not  be 
tedious,  yet,  when  the  occasion  demands,  they  may  be  long 
and  full.  What  George  Hay  said  of  a  toast  is  commonly 
applicable  to  a  letter :  "  It  should  be  short,  sweet,  and  sur- 
prising." Not  that  all  good  letters  are  either  epigrammat- 
ic or  antithetical  in  their  character.  They  may  often  be 
in  the  plainest  style.  In  letters,  more  than  in  any  other 
kind  of  composition,  are  we  offended  with  the  spinning  out 
of  thoughts  to  undue  length.  Yet  there  is  no  exact  num- 
ber of  words,  sentences,  or  paragraphs  to  be  put  into  all  let- 
ters of  the  same  class.  The  time,  the  subject,  the  parties 
must  determine  many  things  respecting  them.  Religious 
letters  should  not  be  set  lectures,  yet  they  should  not  be 
careless  hints.  Reason  teaches  that  we  should  always  gird 
up  the  loins  of  our  minds  when  we  speak  of  sacred  things. 
Yery  recondite  thoughts,  and  enigmatical  or  otherwise 
dark  sayings,  are  out  of  place  in  epistolary  writings. 

In  a  good  letter  frankness  is  essential.  Lord  Bacon  tells 
of  a  politician  who  reserved  the  chief  matter  of  his  letter 
for  a  postscript.  Such  a  device  is  commonly  shallow.  It 
has  been  attempted  in  later  times.  The  consequence  is  a 
loss  of  confidence  in  the  writer's  candor.  We  never  like 
artifice  to  be  practiced  toward  ourselves.  In  a  professed 
friend  we  abhor  it.  A  good  writer  says :  "  I  do  not  love  to 
write  letters  where  compliments  and  apologies  are  neces- 
sary.   Every  thing  that  comes  directly  from  the  heart,  and 


300  PASTOEAL   THEOLOGY. 

seems  like  conversation,  is  most  agreeable  to  me.  And, 
indeed,  what  is  writing  letters  but  a  kind  of  conversation  ? 
Therefore  it  ought  to  be  easy,  free,  and  unreserved."  It 
can  hardly  be  doubted  that  this  is  the  general  sentiment  of 
mankind. 

Whenever  opportunity  is  afforded,  we  should  give  en- 
couragement in  our  letters  on  religious  subjects.  There 
are  great  numbers  of  mourning,  despondent  professors.  Tq 
such  we  should  hold  up  the  promises  in  their  true  light 
and  full  force.  Besides,  all  men  have  their  trials,  and 
some  of  these  are  very  sharp.  These  often  incline  to  sad- 
ness. Where  there  is  a  constitutional  or  morbid  tendency 
to  dark  views  of  things,  we  should  be  the  more  careful  to 
speak  a  word  in  season  to  him  that  is  weary.  In  this  re- 
spect Newton's  letters  are  admirable,  abounding  in  strong 
consolations. 

In  letters  we  can  often  give  our  friends  some  useful  ac- 
count of  the  books  we  have  lately  been  reading,  and  our 
judgment  of  them.  If  this  is  done  with  care,  it  will  do  us 
good  as  well  as  our  correspondents.  We  should  warn  them 
not  to  read  books  that  are  useless  or  injurious.  We  should 
commend  those  that  may  do  good  to  others ;  not  that  we 
should  be  setting  tasks  to  our  friends,  nor  be  urging  them 
to  buy  books  beyond  their  means.  But  we  can  easily  give 
some  general  idea  of  a  book,  or  quote  some  good  senti- 
ment or  sentence  from  it. 

Letters  have  one  advantage  over  all  else  that  we  write. 
They  are  always  read.  Commonly  they  are  read  more 
than  once,  and  often  by  more  than  one  person.  Any  strik- 
ing expression  is  sure  to  be  felt  and  remembered.  The 
good  that  we  do  in  this  way  is  not  likely  to  be  known 
by  us  in  this  life.  The  best  parts  of  a  letter  are  often 
not  replied  to  at  all.  In  proof  of  the  power  of  writ- 
ten over  printed  matter,  it  is  commonly  observable  that 


DOING  GOOD   WITH  TIIE   PEN.  301 

people  generally  read   their  letters  first,  and  then  their 
papers. 

If  any  would  form  a  correct  estimate  of  the  influence  of 
letters  on  men,  let  him  seriously  and  carefully  think  how 
much  they  have  done  in  forming  his  own  opinions,  moulding 
his  own  character,  and  directing  the  course  of  his  own  life. 
It  is  a  great  mistake  that  we  can  do  but  little  good  by  ad- 
dressing letters  to  persons  very  different  from  us  in  age, 
mental  habits,  and  religious  associations.  Few  things  are 
more  useful  to  us  than  an  exchange  of  views  with  those 
who  in  some  respects  widely  differ  from  us.  Thus  New- 
ton, full  of  love  and  of  evangelical  views,  was  eminently 
useful  to  Rev.  Thomas  Scott,  at  that  time  a  proud  and  het- 
erodox man,  full  of  disputation  and  self-conceit.  Head  his 
letters  to  him  as  models  of  address  and  fidelity.  They 
will  sharpen  our  wits,  make  us  studious  of  all  Christian 
courtesy,  and  lead  us  to  cultivate  holy  wisdom,  even  the 
wisdom  that  dwells  with  prudence.  The  result  of  all  that 
has  been  said  will  be  fully  gained  if  it  shall  awaken  more 
zeal,  and  lead  to  more  care  in  this  method  of  doing  good. 
Lord  Bacon  says :  "  Such  letters  as  are  written  from  wise 
men  are  of  all  the  words  of  man,  in  my  judgment,  the  best; 
for  they  are  more  natural  than  orations  and  public  speech- 
es, and  more  advised  than  conferences  of  private  ones." 

It  is  also  important  that  you  learn  to  make  a  right  use 
of  the  periodical  press.  This  is  a  mighty  engine  for  good 
or  evil,  according  as  it  is  rightly  or  wrongly  used.  A  good 
paragraph  or  article  written  for  the  newspapers  or  maga- 
zines may  travel  round  the  world.  Many  an  article  has 
been  read  by  millions  of  people  within  twelve  months  after 
its  first  publication.  The  late  pious  Austin  Dickinson  de- 
voted much  of  the  latter  part  of  his  life  to  endeavors  of 
this  kind,  not  only  writing  himself,  but  inducing  others  to 
use  their  pens. 


302  PASTORAL   THEOLOGY. 

One  of  the  most  useful  methods  of  employing  the  pen  is 
the  preparation  of  tracts  and  small  books  for  various  class- 
es. The  most  successful  modern  writer  of  tracts  was  Leigh 
Richmond.  The  popularity  and  success  of  this  class  of 
the  productions  of  his  pen  may  be  truly  said  to  be  won- 
derful. The  Dairyman's  Daughter  has  been  translated 
into  many  languages  and  undergone  almost  countless  edi- 
tions. The  pious  author  had  peculiar  gifts  for  narrative 
writing.  He  who  succeeds  in  writing  one  good  tract  has 
not  lived  in  vain.  The  late  Dr.  Kevins  said  that  he  had 
prayed  for  years  that  he  might  write  a  good  tract.  His 
prayer  was  answered,  and  he  wrote  several.  Tracts  which 
in  the  writing  of  them  have  been  much  prayed  over  will 
be  most  likely  to  be  useful.  As  a  means  of  usefulness,  this 
is  by  no  means  to  be  despised.  Hundreds  of  thousands, 
and  even  millions  of  copies  of  a  good  tract,  must  exert  a 
wide  influence  over  the  minds  of  those  who  read  them. 
Richard  Baxter  knew  of  no  Tract  Society,  but  he  printed 
and  circulated  his  own  tracts.  With  what  avidity  that 
pious  man  would  have  seized  upon  the  facilities  now  af- 
forded for  doing  good  in  this  way.  There  are  several  liv- 
ing men  whose  thoughts  are  before  the  community  in  mill- 
ions of  pages,  because  they  have  written  five,  ten,  or  more 
good,  popular  tracts. 

It  is  a  question  of  practical  importance,  How  far  should 
ministers  publish  occasional  sermons  or  arguments  on  re- 
ligion, when  they  believe  that  they  will  not  undergo  a 
second  edition  1  In  reply,  it  may  be  said  that  there  are 
two  classes  of  authors.  The  first  writes  for  generations  to 
come.  The  other  writes  but  for  the  present  generation. 
The  latter  class  is  the  larger.  The  former  is  the  more  dis- 
tinguished. But  it  is  not  possible  for  any  mortal  to  say 
which  class  confers  the  greater  blessings  on  mankind. 
Nor  can  it  commonly  be  told  to  which  class  a  given  man 


DOING   GOOD   WITH    THE   PEN.  303 

belongs  until  his  thoughts  are  published,  and  often  not  till 
one  or  two  generations  have  passed  away.  Milton's  Par- 
adise Lost  and  Bunyan's  Pilgrim's  Progress  were  despised 
by  the  mass  of  their  countrymen  for  a  long  time  after  they 
were  written.  Even  Lord  Bacon  appealed  to  posterity  as 
the  righteous  arbiter  of  his  literary  merits.  We  should 
always  be  careful  not  to  discourage  publications  designed 
to  meet  particular  exigencies.  We  should  not  undervalue 
that  class  of  writings  designed  at  once  to  check  rising  er- 
rors, to  give  a  new  impulse  to  benevolence,  or  to  put  the 
masses  to  thinking  and  searching  for  truth.  Every  age 
ought  to  produce  a  large  body  of  publications  for  its  own 
use.  Let  no  man  despise  a  good  writer  as  ephemeral,  if 
his  work  is  but  useful  in  his  own  day.  Yet  it  is  a  mercy, 
a  great  favor,  to  be  allowed  to  write  even  a  small  work 
for  other  ages  and  countries  besides  our  own.  Let  us  all 
earnestly  covet  the  best  gifts. 

As  to  that  class  of  writings  which  we  call  books,  some 
are  mere  toy-shops.  They  are  full  of  curious  things,  but 
they  serve  no  higher  end  than  that  of  diversion.  The 
whole  reading  and  observation  of  some  men  are  for  amuse- 
ment. Such  live  neither  for  the  good  of  themselves  nor 
of  others.  For  a  minister  of  Christ  to  earn,  or  to  desire 
the  reputation  of  a  literary  harlequin,  is  monstrous. 

Other  books  are  like  shops  where  only  remnants  are  sold. 
Nothing  is  complete.  You  may  find  what  you  need,  but 
there  is  seldom  enough  of  it.  You  are  struck  with  the 
endless  variety,  and  wonder  how  so  much  could  be  collect- 
ed ;  but  after  a  wearisome  search  you  go  away  disappoint- 
ed.    There  is  something  there,  but  not  all  you  want. 

Some  books  are  like  shops,  where  you  find  vast  quanti- 
ties of  rich  goods  in  the  piece.  The  wise  man  loves  to 
deal  here.  He  is  sure  to  be  suited.  He  always  gets  the 
worth  of  his  money.     True,  he  finds  little  exactly  suited 


304  PASTOEAL  THEOLOGY. 

to  immediate  wants,  but  every  tiling  may  be  made  useful. 
Bacon,  Burke,  Howe,  and  Edwards  wrote  some  things  of 
this  description.  Their  amplitude  more  than  compensates 
for  want  of  exactness.  Miners  never  object  that  the  ore  is 
found  in  too  large  masses.  To  be  able  to  produce  a  book 
of  this  description  is  hardly  given  to  one  man  in  eacli 
generation. 

Other  books  are  like  shops,  where  you  find  an  excellent 
variety  already  prepared  for  use.  They  have  something 
to  suit  every  one.  They  are  full  of  things  that  are  con- 
stantly in  demand.  You  wonder  at  the  variety.  You 
wonder  more  at  the  skill  and  judgment  displayed  in  the 
fitness  of  every  thing.  You  are  pleased  because  you  are 
profited.  You  resolve  to  do  better,  because  you  wish  to 
have  solid  excellence.  Books  of  this  description  are 
brought  out  every  century.  They  do  great  good.  Were 
it  possible  to  extinguish  the  light  of  one  of  them,  it  would 
be  a  public  calamity. 

Of  these  two  last-named  classes  of  books,  we  may  say 
with  Milton  that  "  books  are  not  absolutely  dead  things, 
but  do  contain  a  progeny  of  life  in  them  to  be  as  active  as 
that  soul  was  whose  progeny  they  are ;  nay,  they  do  pre- 
serve as  in  a  vial  the  purest  efficacy  and  extraction  of  that 
living  intellect  that  bred  them.  I  know  they  are  as  lively, 
and  as  vigorously  productive,  as  those  fabulous  dragons' 
teeth ;  and,  being  sown  up  and  down,  may  chance  to  spring 
up  armed  men.  And  yet,  on  the  other  hand,  unless  wari- 
ness be  used,  as  good  almost  kill  a  man  as  kill  a  good 
book;  who  kills  a  man  kills  a  reasonable  creature,  God's 
image ;  but  he  who  destroys  a  good  book,  kills  reason  it- 
self, kills  the  image  of  God,  as  it  were,  in  the  eye.  Many 
a  man  lives  a  burden  to  the  earth ;  but  a  good  book  is  the 
precious  life-blood  of  a  master-spirit,  embalmed  and  treas- 
ured up  on  purpose  to  a  life  beyond  life." 


DOING   GOOD   WITH   THE   PEN.  305 

To  be  able  during  a  lifetime  to  bring  out  one  such,  vol- 
ume is  a  great  honor  to  any  man ;  and,  if  he  does  it  with 
right  motives  and  to  a  right  end,  he  shall  not  lose  his  re- 
ward. Some  aged  men  among  the  living,  and  many  pious 
men  who  have  departed  this  life,  have  unquestionably  done 
more  good  by  their  writings  than  by  their  oral  addresses, 
though  they  were  abundant  in  preaching  and  exhortation. 

It  is  not  unseasonable  to  present  these  thoughts.  If  any 
living  man  shall  produce  a  good  book,  it  is  very  probable 
that  he  will  early  in  life  regard  such  a  performance  as 
possible  and  as  very  highly  desirable. 

The  power  of  good  books  to  bless  mankind  is  very  great. 
A  wise  man  would  rather  be  the  author  of  some  of  our 
best  and  brief  religious  books  than  to  have  written  all  the 
Greek  and  Eoman  classics.  At  the  height  of  his  fame  and 
honor,  William  Wirt,  the  accomplished  lawyer,  the  elegant 
writer,  and  the  finished  scholar,  turned  aside  from  the  voice 
of  human  applause,  and  found  his  only  satisfaction  in  re- 
ligion. A  single  stroke  of  affliction  stripped  the  gay  world 
of  all  its  attraction.  "  I  have  no  taste  now/'  he  writes, 
"for  worldly  business.  I  go  to  it  reluctantly.  I  would 
keep  company  only  with  my  Saviour  and  his  holy  book." 

In  such  a  frame  as  this,  the  author  of  The  British  Spy 
and  Life  of  Patrick  Henry — books  which  have  charmed 
tens  of  thousands — turned  to  the  writings  of  one  of  the 
old  Puritans.  He  found  it  more  attractive  than  the  pages 
of  Addison,  or  Johnson,  or  Milton.  "  I  took  up  the  Saint's 
Best  lately,"  he  says,  "and  found  it  like  an  old  sandal- 
wood box,  as  fresh  and  fragrant  as  if  it  had  just  been  made, 
although  it  has  been  exhaling  its  odor  for  a  hundred  and 
eighty  years." 

Daniel  Webster  said  to  a  friend :  "  If  religious  books 
are  not  widely  circulated  among  the  masses  in  this  coun- 
try, and  the  people  do  not  become  religious,  I  do  not  know 


30  G  PASTOEAL   THEOLOGY. 

what  is  to  become  of  us  as  a  nation."  There  is  something 
in  this  one  sentence  for  solemn  reflection  on  the  part  of 
every  patriot  and  every  Christian.  If  God  and  his  Word 
are  not  in  our  midst,  the  devil  will  be ;  anarchy  and  mis- 
rule, degradation  and  misery,  corruption  and  darkness,  will 
reign  without  mitigation  and  without  end. 

By  good  books  we  may  hope  to  avert  some  of  the  evils 
of  bad  books  now  thrown  upon  society.  The  trade-lists  of 
our  bookstores  show  more  than  five  thousand  volumes  of 
novels.  Dr. Hawks  was  right  when  he  said  :  "No  habitual 
reader  of  novels  can  love  the  Bible,  or  any  other  book  that 
demands  thought  or  inculcates  the  serious  duties  of  life. 
He  dwells  in  a  region  of  imagination,  where  he  is  disgusted 
with  the  plainness  and  simplicity  of  truth,  with  the  sober 
realities  that  demand  his  attention  as  a  rational  and  im- 
mortal being,  and  an  accountable  subject  of  God's  govern- 
ment." 

Some  time  ago  the  National  Magazine  said:  "Bad 
books  are  as  old  as  literature  itself ;  but  our  age  is  a  bib- 
liographical epoch  in  this  respect.  It  teems  with  literary 
miasma,  and  the  desolating  plague  ranges  about  us  as  do 
sometimes  outbreaks  of  contagion  in  the  physical  world. 
Ejaculatory  lamentations  enough  are  uttered  over  it  by 
individual  good  men,  but  sometimes  more  is  requisite  to 
arrest  the  evil — some  moral  sanity  project,  more  compre- 
hensive, more  potent,  if  any  indeed  is  possible.  What  it 
can  be,  we  attempt  not  now  to  say ;  we  but  refer  to  the 
prevalence  of  the  evil,  and  submit  some  general  suggestions 
respecting  it.  The  extent  of  this  nefarious  literature  can 
not  only  be  inferred  from  the  great  variety  of  its  publica- 
tions, but  it  is  seen  staring  us  in  the  face  wherever  we 
travel  through  the  land.  Agencies  and  depots  are  organ- 
ized for  it  every  where — it  is  the  most  omnipresent  prod- 
uct of  the  press,  except  the  newspaper.     Though  many 


DOING  GOOD  WITH  THE  PEN.  307 

otherwise  respectable  houses  are  engaged  in  it,  partially  at 
least,  it  is  nevertheless  acquiring  such  importance  as  to  as- 
sume a  distinct  business  position.  There  are  firms  of  no 
inconsiderable  pretensions  almost  exclusively  devoted  to  it. 
We  have  said  that  we  have  no  comprehensive  remedy  to 
propose  for  this  evil.  We  know  not  that  there  is  any :  one 
remedial  suggestion,  however,  we  may  make.  It  is,  the 
moral  sentiment  of  the  community  should  be  more  power- 
fully, more  scathingly  directed  against  it,  and  against  the 
men  who  uphold  it.  The  meanness  and  enormity  of  the 
business  in  its  details  is  felt  by  every  considerate  man ;  but 
are  the  presses  and  the  merchants  engaged  in  it  branded 
as  they  should  be  ?  Do  they  not  shelter  themselves  with 
comparative  respectability  under  that  false  and  most  dan- 
gerous corruption,  of  business  morality,  which  has,  within 
some  years,  become  too  prevalent  among  us,  and  which 
teaches  that  whatsoever  comes  within  the  "line"  of  a 
man's  business  is  right,  and  not  to  be  embarrassed  with 
questions  of  casuistry;  that  the  general  morality  of  his 
calling  is  to  cover  its  secondary  immoralities  ?  It  is  this 
flimsy  and  demoralizing  logic  that  still  mainly  sustains,  in 
respectable  trade  and  respectable  hotels,  the  abominations 
of  the  liquor  traffic,  and  innumerable  downright  iniquities 
that  find  shelter  under  it.  Alas  for  the  self-respect  of 
men  who  can  thus  willfully  blindfold  themselves  to  the 
great  moral  disasters  they  are  inflicting  on  the  world !" 

Use  your  pen  aeight. 


CHAPTER  XXVIII. 

SHOULD   I   BECOME   A   EOEEIGN   MISSIONARY  ? 

The  moral  condition  of  imevangelical  nations  remains 
substantially  the  same  as  it  has  ever  been.  The  essence 
of  every  system  of  false  religion  is  deep,  gross,  foul  cor- 
ruption. We  have  some  pictures  of  heathenism,  drawn  by 
the  pencil  of  inspiration,  which  are  to  the  life,  and  never 
will  become  caricatures.  The  folly  of  heathen  worship  is 
matter  of  divine  derision.  If  you  would  see  how  Jeho- 
vah ridicules  heathenism,  read  the  one  hundred  and  fif- 
teenth Psalm,  and  the  fortieth  and  forty- fourth  chapters 
of  Isaiah. 

It  is  a  shame  to  speak  of  some  of  the  corrupt  practices 
of  Pagans.  Those  which  may  be  mentioned  are  well 
pointed  out  by  Paul  in  the  first  chapter  of  his  Epistle  to 
the  Pomans,  the  sixth  chapter  of  the  First  Epistle  to  the 
Corinthians,  and  the  second,  fourth,  and  fifth  chapters  of 
the  Epistle  to  the  Ephesians.  What  Paganism  once  was, 
it  still  is,  and  will  continue  to  be.  A  new  delineation  of 
its  general  features  is  therefore  not  called  for.  Ignorance 
reigns  in  terror.  Superstition  has  riveted  her  massive 
chains  on  all  heathen  nations.  Mummeries  are  preferred 
to  intelligent  devotion.  Horrid  midnight  orgies  and  silly 
orisons  are  celebrated  with  untiring  zeal.  The  smoke  of 
abominable  incense  ascends  from  ten  thousand  altars.  In 
every  heathen  nation  are  countless  habitations  of  cruelty. 
No  Pagan  people,  ancient  or  modern,  has  ever  had  in  its 
language  a  word  that  signified  to  their  minds  what  we  un- 
derstand by  personal  holiness  or  sanctification.     If  they 


SHOULD   I   BECOME   A   FOREIGN  MISSIONARY?  309 

had  not  the  name,  it  is  hardly  probable  that  they  had  the 
thing  itself. 

There  are  two  great  objects,  neither  of  which  may  be 
lost  sight  of  in  Christian  effort.  The  first  regards  the  re- 
taining of  ground  already  gained — the  maintenance  of 
evangelical  doctrine,  discipline,  and  worship,  in  their  purity 
and  power,  in  all  places  where  the  Gospel  is  now  preach- 
ed, and  Christian  institutions  are  now  planted.  This  is  a 
matter  of  vast  importance.  Could  the  Church  have  main- 
tained her  cause  and  her  purity  in  the  East,  from  the  plant- 
ing of  the  Gospel  until  now,  it  can  hardly  admit  of  a  doubt 
that  ere  this  the  entire  earth  would  have  been  girded  with 
the  mantle  of  holy  love.  Instead  of  this,  however,  she  has 
in  many  powerful  nations  been  wasted  away  to  a  ghastly 
skeleton.  The  poison  of  error  is  drunk  in  by  her  children 
as  soon  as  they  are  born ;  and  the  sorcery  of  sin  has  mad- 
dened almost  every  head  and  heart  in  all  those  regions 
where  Christ  suffered,  and  Paul  preached,  and  Chrysostom 
thundered,  and  Athanasius  resisted,  and  Augustine  reason- 
ed. So  that  in  a  peculiar  sense  the  Church  in  all  those  re- 
gions must  "  do  her  first  works."  Thus  we  see  the  impor- 
tance of  Christian  effort  and  a  Christian  ministry  in  coun- 
tries already  evangelized. 

The  other  great  object  to  be  kept  in  view  is,  the  making 
of  conquests  to  Jesus  Christ  in  the  region  and  shadow 
of  death ;  the  unfolding  and  planting  in  impregnable  for- 
tresses of  love  and  entire  devotion  the  banner  of  the  great 
Captain  of  our  salvation.  This  is  by  far  the  greatest  work, 
to  the  accomplishment  of  which  the  Church  is  now  called 
to  make  sacrifices,  endure  hardships,  practice  self-denial, 
and  make  full  proof  of  her  power  with  God  and  man. 
Hence  appears  the  mighty  importance  of  holy  effort  and  a 
scriptural  ministry  abroad. 

A  call  to  the  work  of  the  ministry  in  general  has  been 


310  PASTOEAL   THEOLOGY. 

already  considered.  Let  us  briefly  discuss  a  few  questions 
and  matters  connected  with  the  subject  of  a  call  to  become 
a  foreign  missionary.  To  one  of  old  God  said,  "  I  will 
send  thee  far  hence  unto  the  Gentiles."  He  may  in  his 
providence  say  the  same  to  some  of  us.  The  remarks  of- 
fered will  be  chiefly  and  peculiarly  adapted  to  ministers 
and  candidates  for  the  ministry  of  the  Gospel,  although 
others  may  be  involved  in  them  also;  for  it  is  certainly 
true  that  farmers,  printers,  mechanics  of  many  kinds, 
teachers,  male  and  female,  and  physicians  are  required  to 
the  perfect  organization,  and  especially  to  the  demanded 
enlargement  of  missionary  enterprise.  Let  not  then  any 
individual  settle  it  in  his  own  mind,  without  candid  in- 
quiry, frequent  reflection,  and  earnest  prayer,  that  he  is  not 
required  to  bear  a  direct  part  in  this  great  matter. 

The  first  remark  offered  on  this  subject  is  that  every 
man  is  bound  by  most  solemn  and  perfectly  indissoluble 
obligations  to  inquire  not  only  what  God  will  have  him 
to  do,  but  also  when,  and  how,  and  where  he  will  have 
him  to  do  it.  He  who  held  the  seven  stars  of  the  seven 
churches  of  Asia  in  his  right  hand,  claims  the  right  and 
asserts  the  prerogative  now,  as  well  as  formerly,  of  saying 
where  his  people  and  ministers  shall  live,  and  labor,  and 
die.  He  who  directed  James  to  Jerusalem,  John  to  Ephe- 
sus  and  Patmos,  and  Paul  to  the  Gentiles,  still  has  the  gov- 
ernment on  his  shoulder,  and  can  not  be  pleased  with  an 
exhibition  of  self-will  either  in  the  choice  of  a  mode  or 
field  of  labor. 

Again :  the  basis  of  a  call  to  preach  the  Gospel  among 
the  heathen  must  be  a  call  to  the  work  of  the  ministry  in 
general.  A  man,  therefore,  having  satisfied  his  mind  that 
he  is  called  to  the  work  of  the  ministry,  has  a  solid  foun- 
dation for  the  inquiry  now  instituted.  Furthermore :  God, 
in  his  adorable  providence,  has  so  ordered  missionary  af- 


SHOULD   I  BECOME  A   FOEEIGN  MISSIONARY?  311 

fairs  that  a  man  must  not  wait  for  a  voice  from  heaven, 
or  an  angel,  or  synod,  or  a  presbytery,  or  a  council,  or  a 
missionary  society,  or  even  for  a  brother  to  present  the 
matter  to  his  mind,  in  order  to  bind  him  to  a  most  solemn, 
honest,  and  thorough  canvassing  of  the  question,  "  Shall  I 
go  to  the  heathen?"  Formerly  ecclesiastical  courts  and 
councils  designated  missionaries;  but  now  we  have  the 
voice  of  God  only  in  his  ordinary  providence  and  by  his 
Spirit,  saying,  "  Whom  shall  I  send  ?"  And  personal  love, 
and  zeal,  and  devotion  must  give  the  answer,  "  Here  am  I ; 
send  me."  Whether  the  churches  have  done  right  in  de- 
clining so  extensively  the  practice  of  nominating  brethren 
for  a  foreign  field,  need  not  now  be  determined.  Per- 
haps in  this  there  has  been  error.  It  might  do  good,  great 
good,  to  have  pastors  of  churches  designated  to  the  foreign 
department.  Be  this  as  it  may,  a  man  may  not  innocent- 
ly wait  for  such  designation  as  a  requisite  to  a  solemn  con- 
sideration of  the  subject.  It  is  worthy  of  notice,  however, 
that  even  in  the  days  of  infallible  guidance,  neither  coun- 
cils nor  apostles  seem  to  have  exercised  themselves  much 
in  dividing  the  harvest-field  to  the  several  reapers.  The 
Great  Head  of  the  Church  even  then  disposed  of  this  busi- 
ness very  much  without  human  interference. 

It  is  not  superfluous  to  state  that  there  is  nothing  super- 
natural, nay,  not  even  any  thing  of  religious  romance,  in 
becoming  a  foreign  missionary.  There  was  a  time  when 
the  halo  surrounding  the  tomb  of  a  Brainerd,  or  a  Martyn, 
or  even  the  person  of  a  foreign  missionary,  was  peculiar 
and  unusual.  But  of  late  things  are  different.  The  time 
has  nearly  come  when  intelligent  Christians  do  not  for  a 
moment  suppose  that  the  spirit  leading  a  man  to  Siam,  or 
China,  or  Ceylon,  or  Greenland,  or  Patagonia,  or  Africa, 
for  Christ's  sake,  is  any  other  than  the  spirit  which  leads  a 
man  to  be  a  devoted  servant  of  Christ  in  the  hoary  mount- 


312  PASTOKAL   THEOLOGY. 

ains,  tlie  retired  valleys,  or  the  populous  cities  of  his  na- 
tive land. 

It  is  also  not  to  be  forgotten  that,  if  there  be  in  our 
habits,  constitution,  temperament,  education,  talents,  gifts, 
graces,  or  wishes,  any  thing  peculiar,  and  leading  us  to  pre- 
fer, or  making  us  specially  fit  for  any  particular  field,  sta- 
tion, climate,  language,  people,  or  department  of  labor,  we 
can  be  gratified  or  suited.  And  it  ought  to  be  matter  of 
gratitude  to  all  whom  it  may  concern,  that  so  intelligent 
and  in  every  way  excellent  advisers  can  be  obtained  in 
our  own  country,  enabling  one,  even  at  home,  to  determine 
with  tolerable  accuracy  where  he  may  compass  the  most 
good  in  his  short  lifetime. 

It  is  important  to  mention  that  there  is  a  very  common 
error  in  the  method  of  stating  and  considering  the  question 
of  personal  engagement  in  foreign  missions.  Men  ordina- 
rily say  thus,  "  Why  should  I  leave  home,  and  country,  and 
friends,  to  go  abroad  ?"  when  they  ought  to  say,  "  Why 
should  I  cling  to  home,  and  country,  and  friends,  when 
hundreds  of  millions  of  my  race  are  ready  to  fall  into  an 
eternal  hell,  and  have  no  one  to  point  them  to  the  Lamb  of 
God  V  Such  being  the  posture  of  this  business,  this  ques- 
tion now  comes  up  fairly  to  our  view,  Talcing  the  forego- 
ing  statements  as  true,  what  constitutes  a  call  to  the  la- 
bors and  rewards  of  a  foreign  missionary  f  Let  us  first 
attend  to  those  points  of  discussion  which  relate  to  quali- 
fications. 

Much  stress  has  often  been  laid  upon  the  possession  of 
a  vigorous  constitution  and  sound  health,  as  a  qualifica- 
tion for  foreign  labors.  Without  denying  the  value  of  a 
good  constitution  and  vigorous  health  as  great  comforts 
and  blessings  in  themselves,  it  is  right  to  state  that  evi- 
dently undue  importance  has  been  attached  to  this  item  in 
reference  to  the  ministry,  both  at  home  and  abroad.     If  a 


SHOULD   I   BECOME   A   FOKEIGN   MISSION  AKY  ?  313 

man  must  endure  languor,  and  buffet  disease,  and  have 
tossings  to  and  fro  until  the  dawning  of  the  day,  may  he 
not  expend  his  remaining  energies  in  publishing  the  Gos- 
pel as  well  as  in  mercantile  transactions,  or  in  husbandry, 
or  at  the  bar?  And  if  he  may  do  this  in  his  native  State, 
why  may  he  not  do  it  in  Africa,  in  Burmah,  in  Ceylon,  in 
the  islands  of  the  sea,  or  among  the  Indian  tribes  of  North 
America?  To  shut  our  mouths  on  this  subject,  God  has 
raised  up  and  put  into  the  ministry  such  men  as  Timothy, 
who  "  had  often  infirmities ;"  as  Owen,  who  was  willing  to 
give  all  his  learning  for  sound  health ;  as  Kichard  Baxter, 
who  spoke  and  wrote  as  if  already  in  his  winding-sheet ;  as 
Thomas  Scott,  who  for  some  time  prepared  to  preach  by 
the  use  of  an  emetic  on  the  day  previous ;  as  James  P.  Wil- 
son, whose  almost  bloodless  countenance  for  years  gave 
proof  of  the  disease  that  preyed  upon  the  body.  Indeed, 
reference  might  be  made  to  an  army  of  the  honest  and 
most  successful  of  the  soldiers  of  Jesus  Christ,  who  have 
fought,  and  toiled,  and  died  in  the  cause  of  Redemption. 
And,  as  if  for  the  very  purpose  of  cutting  short  our  ex- 
cuses and  cavilings,  God  raised  up  and  kept  alive  on  hea- 
then ground,  in  the  midst  of  enormous  sufferings,  great  la- 
bors, and  eminent  usefulness,  a  Brainerd  and  a  Martyn, 
than  whom  no  men  have  shone  in  the  history  of  modern 
missions  with  greater  lustre,  nor  perhaps  shall  shine  until 
the  kingdoms  of  the  world  become  the  kingdoms  of  the 
Lord. 

Besides,  how  does  a  man  know  but  a  change  of  climate 
and  habit  of  living  might  restore  to  perfect  soundness  his 
present  enfeebled  body  %  If  we  go  to  the  South  of  France 
for  health,  why  not  go  to  the  Sandwich  Islands  or  Ceylon 
for  the  same  ?  Even  extreme  hardship  has  saved  a  sinking 
constitution,  when  nothing  else  would.  But  says  one,  "  A 
man  must  take  care  of  his  life,  and  must  not  endanger  his 

O 


314  EASTOEAL   THEOLOGY. 

health."  Is  this  true?  Does  the  Bible  speak  thus  ?  Hear 
the  words  of  Paul :  "  I  count  not  my  life  dear."  "  I  am 
willing  to  spend  and  be  spent."  "  I  am  willing,  not  only 
to  be  bound,  but  to  die,  if  need  be."  Hear  Jesus  also : 
"He  that  hateth  not  his  life,  can  not  be  my  disciple." 
"  He  that  saves  his  life  shall  lose  it."  The  Scriptures  are 
full  of  sentiments  very  averse  to  the  carnal  reasonings  of 
men.  It  is  true  that  if  health  has  so  far  failed  as  to  de- 
stroy all  reasonable  hope  that  one  would  be  no  more  than 
a  burden  to  the  cause,  then  such  ought  to  remain  at  home. 
Otherwise  health  does  not  seem  to  be  a  point  deserving 
much  prominence  in  the  consideration  of  this  business,  if 
we  may  select  a  fit  climate.  I  shall  not  easily  forget  the 
words  of  a  dear  brother  destined  to  Africa,  as  he  gave  us, 
at  his  embarkation,  the  last  cheerful  farewell,  and  said :  "  I 
am  willing  to  be  sick  and  to  die  for  Jesus  Christ."  A  little 
of  the  spirit  that  dictated  this  expression  would  make  great 
changes  in  our  views,  if  hitherto  we  have  been  in  error. 

Patience  in  enduring  privation  and  want  of  a  tempo- 
ral kind  is  another  subject  worthy  of  our  attention.  Pa- 
tience in  any  man  is  a  high  virtue,  and  is  to  its  possessor 
invaluable.  Beyond  doubt,  the  foreign  missionary  may 
need  much  patience  in  enduring  the  want  of  almost  all 
earthly  comforts.  At  least  he  ought  to  be  ready  for  such  ex- 
igencies— armed  for  the  battle.  But  suppose,  when  a  man 
is  urged  to  weigh  the  matter  of  personal  entrance  on  the 
work  of  foreign  missions,  he  replies,  and  in  truth,  too,  "  Oh, 
I  am  impatient  of  privation;  I  can  not  bear  burdens." 
Does  this  excuse  him?  Did  not  God  command  him  to 
"  learn  to  endure  hardness  V  "  No  man  that  warreth  en- 
tangleth  himself  with  the  affairs  of  this  life,  that  he  may 
please  him  who  hath  chosen  him  to  be  a  soldier."  2  Tim. 
ii.,  4.  If  we  are  Christ's,  one  evidence  of  that  fact  is  that 
we  please  not  ourselves.     Again,  if  we  have  never  learned 


SHOULD    I   BECOME   A    FOREIGN    MISSIONARY?  315 

both  how  to  abound  and  how  to  suffer  want,  it  is  time  that 
we  had.  We  can  never  learn  any  sooner.  Let  us  then 
put  ourselves  on  a  course  of  vigorous  self-denial,  court 
hardship  as  we  can  possibly  bear  it;  learn  to  say  as  St. 
Augustine,  "  Oh !  how  sweet  it  is  to  deny  ourselves  these 
earthly  sweets !  how  pleasant  to  forego  these  temporal  pleas- 
ures P  and,  like  Christ,  be  satisfied,  if  such  be  the  will  of 
God,  not  to  have  where  to  lay  our  heads,  if  we  may  but 
find  our  meat  and  drink  in  doing  the  works  of  him  that 
sent  us,  and  finish  our  course  with  joy.  And  if  we  can 
subdue  our  impatience  and  aversion  to  suffering  for  Christ, 
then  we  shall  be  ready  for  any  good  work  in  any  place. 
"  Let  patience  have  her  perfect  work." 

Cheerfulness  of  mind,  a  habitual  buoyancy  of  spirits, 
and  an  elevated  frame  of  feeling,  have  often  been  named 
as  of  great  importance  to  the  foreign  missionary.  It  is 
undoubtedly  true  that  some  persons,  having  great  natural 
timidity  and  a  tendency  to  despondency,  and  having  gra- 
cious principles  only  in  a  very  feeble  or  languid  state,  are 
unfit  for  usefulness  any  where,  until  they  shall  learn  to  live 
nearer  to  God.  But  the  necessity  for  cheerfulness  is  ren- 
dered more  prominent  than  it  deserves  to  be,  and  withal 
has  misrepresentation  often  connected  with  it.  In  the  first 
place,  natural  cheerfulness  and  buoyancy  of  soul  are  not 
the  things  required.  The  cheerfulness  that  can  be  relied 
on  is  a  divine  quality.  Read  Isaiah  xl.,  29-31,  and  Zecha- 
riah  xii.,  8.  The  history  of  Jeremiah  also  furnishes  sound 
instruction  on  this  subject.  He  is  appropriately  styled  the 
weeping  prophet ;  he  began  his  ministry  in  the  f  earf  ulness 
of  youth ;  he  lived  in  troublous  times  ;  he  had  great  natural 
timidity ;  he  was  scorned  by  his  countrymen ;  he  was  per- 
secuted by  strangers ;  he  was  a  prisoner  to  the  enemies  of 
his  country ;  he  wTas  filled  with  sighs,  and  groans,  and  tears, 
and  cries  of  woe.    See  Jeremiah  ix.,  1,  and  xv.,  10.    Yet  it 


316  PASTOKAL   THEOLOGY. 

may  be  safely  questioned  whether  Elijah  or  Samuel  would 
have  equaled  Jeremiah  in  usefulness  had  they  been  placed 
in  his  stead.  We  have  an  example  of  usefulness,  also,  in 
one  who  was  naturally,  morbidly,  and  habitually  despond- 
ent, shining  with  unusual  holy  splendor  in  the  catalogue  of 
modern  missionaries.  It  is  almost  needless  to  say  that  ref- 
erence is  had  to  David  Brainerd,  all  whose  missionary  life 
was  spent  in  sickness  and  sadness.  Is  cheerfulness,  then, 
necessary  to  usefulness  1  Nay,  has  not  God  forever  set- 
tled this  question  by  the  declaration  of  the  great  proto- 
missionary,  Paul,  who  says :  "  I  say  the  truth  in  Christ,  I 
lie  not,  my  conscience  also  bearing  me  witness,  in  the  Holy 
Ghost,  that  I  have  great  heaviness  and  continual  sorrow  in 
my  heart  % "  Rom.  ix.,  1,  2.  Ought  Paul  to  have  waited 
until  he  could  become  merry  of  heart  I  Finally,  let  a  man 
be  anointed  with  the  oil  of  holy  gladness,  and,  however 
much  his  natural  spirits  may  give  way,  he  will  acquire  the 
divine  art  of  "  rejoicing  in  tribulation."  It  is  hardly  to  be 
questioned  that  the  happiness  of  many  in  Christian  lands 
would  be  augmented  were  they  willing  to  go  to  the  heathen. 
As  they  now  are,  worldliness,  selfishness,  tedium,  and  ennui 
are  rotting  their  bones. 

Some  sound  knowledge  of  human  nature  has  often 
been  mentioned,  and  very  correctly,  too,  as  essential  to  use- 
fulness  at  home  or  abroad.  Other  things  being  equal,  it 
is  undoubtedly  true  that  he  who  is  the  most  perfect  scholar 
in  this  department  of  nature  will  be  the  most  useful.  To 
present  summarily  all  the  truth  on  this  subject,  let  it  be  re- 
marked that  there  are  many  posts  in  the  foreign  depart- 
ment of  Christian  effort  which  do  not  require  any  more  ex- 
tended knowledge  of  men  than  an  ordinary  pastoral  charge 
in  this  land.  Again,  he  who  has  good  sense  and  a  pious 
heart,  and  is  willing  and  able  to  understand  and  receive 
the  Bible  account  of  man,  will  soon  learn  all  the  great  prim 


SHOULD    I   BECOME   A    FOREIGN   MISSIONARY?  317 

ciples  of  human  nature,  and  will  readily  acquire  some  skill 
in  dealing  with  it.  The  Bible,  above  all  books,  gives  just 
and  deep  views  of  human  nature.  Study  the  Bible  and 
learn  mankind.  This  thought  may  encourage  us  in  the 
business,  that  human  nature  is  the  same  in  all  countries, 
ages,  and  grades  of  society.  Supreme  selfishness  governs 
all  unrenewed  men. 

A  capacity  for  acquiring \  with  some  degree  of  facility, 
a  knowledge  of  languages  is  certainly  desirable  in  all 
ministers  of  the  Gospel — yea,  is  ordinarily  needful  to 
workmen  who  need  not  be  ashamed.  Yet  it  is  painfully 
manifest  that  there  has  been  a  remarkable  disposition  to 
give  to  this  matter  a  weight  which  it  does  not  deserve. 
Who  ever  heard  of  a  man  objecting  to  a  residence  in 
France,  Italy,  St.  Petersburg,  or  Constantinople,  because 
he  had  not  a  capacity  for  acquiring  with  ease  a  strange 
language  %  None.  Let  the  hope  of  gain  be  raised  high, 
let  the  "  clink  of  mammon's  box  "  be  heard,  and  men  will 
go  any  where ;  will,  in  defiance  of  dullness  of  mind,  in  a 
short  time  learn  to  speak  fluently  of  gold  and  silver  and 
trade.  Just  so  ought  it  to  be  in  the  missionary  cause. 
Besides,  the  most  difficult  languages  have  been  already 
mastered ;  and  the  greatest  difficulties  in  most  languages 
have  been  overcome.  Moreover,  many  of  the  languages 
where  missionaries  are  now  wanted  are  learned  with  great 
facility.  Some  missionaries  have  learned  to  preach  in  a 
heathen  language  in  a  single  year,  and  some  in  even  a 
shorter  time.  So  that,  while  it  is  true  the  greater  our  ca- 
pacity for  any  valuable  acquisition,  the  better,  yet  the  way 
is  as  open  on  the  score  of  language  as  a  man  of  good  sense 
and  deep  piety  need  desire  it  to  be.  Indeed,  in  some  of 
the  schools,  as  among  the  aborigines  of  America,  the  plain 
English  itself  is  taught.  So  that  there  can  be  no  insur- 
mountable difficulty. 


318  PASTOEAL   THEOLOGY. 

So  much  of  a  calculating  mind  as  can  lay  a  judicious 
plan,  and  prosecute  it  for  years  or  for  life  ;  providing, 
at  the  same  time,  against  sudden  reverses  and  unexpected 
difficulties,  is  a  desirable  quality  in  any  man  who  would 
make  his  life  and  labors  very  useful  in  any  place  or  man- 
ner. Of  course,  the  foreign  missionary  would  reap  the  full 
advantage  of  such  a  mind.  But  then  let  us  remember 
that  the  importance  and  influence  of  this  consideration  can 
be  modified  almost  indefinitely.  If  a  man  is  to  be  at  the 
head  of  an  entire  mission ;  is  to  go  to  places  and  people  of 
a  peculiar  character ;  or  is  in  any  way  to  be  very  delicately 
situated  or  very  highly  responsible,  then  lie  ought  to  be  a 
wise,  calculating  man.  But  it  is  an  exceedingly  small 
number  of  men  who  can  be  leaders,  or  unusually  respon- 
sible in  affairs  of  Church  or  State,  at  home  or  abroad. 
And  the  number  of  leaders  in  the  missionary  enterprise 
does  not  increase  in  proportion  to  the  enlargement  of 
operations. 

This  suggests  the  very  important  remark  that  a  will- 
ingness to  obey,  to  be  second,  yea,  to  talce  the  very  lowest 
place  assigned  us  by  our  brethren,  is  essential  to  our  use- 
fulness in  a  foreign  mission.  Pride,  ambition,  self-con- 
ceit, self-will,  and  all  kindred  sentiments,  must  be  morti- 
fied, if  we  would  be  fully  prepared  for  this  work.  Eo 
man  can  well  command  who  knows  not  how  to  obey ;  no 
man  can  well  direct  who  has  not  himself  submitted  to  di- 
rection. Subordination,  yea,  even  co-ordination,  require 
that  lowliness  reign  in  the  heart  and  mind.  Dr.  Milne  of- 
fered to  go  as  a  servant  to  the  other  missionaries. 

An  ability  or  tact  in  adapting  onJs  self  to  occasions, 
so  as  to  be  kept  from  fatal  surprises,  is  of  great  value  to 
any  minister,  and  in  some  foreign  stations  incalculably 
so.  Yet  at  many  stations  things  seem  to  have  entered 
such  a  regular  channel,  and  have  assumed  such  a  common- 


SHOULD   I   BECOME    A   FOKEIGN   MISSIONARY?  319 

place  character,  that  men  of  great  resources  would  find 
but  little  demand  for  their  vast  versatility  of  powers.  It 
is,  then,  on  this  subject,  as  it  is  in  reference  to  the  ministry 
at  home,  viz.,  that  while  there  is  at  some  places  scope  for 
the  exercise  of  the  greatest  powers  and  resources,  there  is 
also,  at  other  places  room  enough  for  talents  and  powers 
of  slow  action  and  of  rather  tedious  mediocrity. 

Much  has  been  said  of  the  importance  of  ardent  love 
to  the  cause  of  missions  as  a  qualification  for  the  work. 
Doubtless  he  who  does  not  ardently  love  the  cause  will  do 
it  less  disservice  by  remaining  at  home  than  by  going 
abroad.  For  the  clearing  of  this  matter,  let  a  few  things 
be  said.  First,  love  to  the  cause  of  missions  is  nothing  but 
love  to  souls  and  to  Jesus  Christ,  shown  in  a  particular 
way.  Of  course,  just  in  proportion  as  a  man  loves  souls 
and  the  Saviour  will  he  love  the  cause  of  missions.  Then, 
he  who  loves  not  the  cause  of  missions  at  all,  loves  not 
men  or  Christ  at  all ;  and  he  who  loves  not  the  cause  of 
missions  ardently,  loves  not  his  race  or  the  Eedeemer  ar- 
dently. Of  course,  he  who  loves  not"  the  cause  of  missions 
ardently  is  not  fit  to  be  a  minister  in  any  place  or  country. 
And  the  piety  of  any  man  is  nothing  worth,  if  it  do  not 
lead  him  to  yearn,  with  bowels  of  tender  compassion,  to- 
ward the  dying  heathen.  Besides,  if  you  have  not  ardent 
love  to  the  cause  of  missions,  it  is  your  crime,  your  sin, 
and  not  your  excuse.  Every  man  is  verity  guilty  concern- 
ing his  brethren — is  truly  condemned  by  the  law  of  love — 
who  does  not  earnestly  pray  and  labor  for  the  period  to  ar- 
rive when  "the  light  of  the  moon  shall  be  as  the  light  of 
the  sun,  and  the  light  of  the  sun  shall  be  sevenfold,  as 
the  light  of  seven  days."     Isa.  xxx.,  26. 

Great  personal  industry  is  a  quality  of  mdispe?isable 
requisition  in  a  foreign  missionary.  If  men  will  creep, 
and  crawl,  and  lounge,  and  rust,  and  rot,  let  them  stay  at 


320  PASTOEAL   THEOLOGY. 

home ;  let  them  not  go  to  bring  odium  and  death  on  Chris- 
tian precepts  in  heathen  countries  by  an  example  of  sloth- 
fulness.  Sleeping  dogs  may  as  well  be  kept  in  the  house 
as  put  on  the  watch.  It  is  unwise  in  the  least  to  rely  on 
their  vigilance.  It  is  better  to  have  none  than  such.  Up 
to  this  day  it  is  true  that  slothful  habits,  or  even  the  lack 
of  great  personal  industry,  have  clothed  their  subjects  with 
amazing  guilt,  and  have  brought  a  harvest  of  death  on 
souls.  None  but  the  Infinite  One  can  tell  what  hundreds 
and  thousands  are  now  suffering  in  the  world  of  woe  on 
account  of  this  dreadful  sin.  And  if  industry  be  impor- 
tant at  home,  it  is  still  more  so,  if  possible,  to  him  who 
goes  abroad.  To  be  ever  on  the  alert,  watching  for  oppor- 
tunities of  usefulness,  making  every  hour  of  the  day  ad- 
vance the  cause,  is  the  only  way  to  make  a  life  eminently 
useful  at  home  or  abroad,  but  especially  abroad.  "Well 
prepared  as  Henry  Martyn  himself  was  for  foreign  labors, 
even  he  lost  the  best  opportunity  for  usefulness  which  he 
had  for  months  in  India,  as  he  tells  us,  and  simply  for 
want  of  giving  good  heed.  Let  no  man  comfort  himself 
and  sit  down  quietly,  thinking  himself  not  called  on  to  en- 
gage in  foreign  missions  because  he  has  not  industrious 
habits.  If  he  has  them  not,  he  is  guilty,  and  will  continue 
guilty  until  he  shall  acquire  them.  Any  minister  without 
such  habits  is  pre-eminently  guilty,  be  his  station  and  tal- 
ents what  they  may. 

It  is  also  true  that  no  man  ought,  to  he  sent  by  the 
Church  07i  a  foreign  mission  who  feels  an  unconquerable 
unwillingness  to  go.  And  yet  this  remark  needs  explana- 
tion. Jonah  was  called  to  go  on  a  foreign  mission,  even 
to  Nineveh,  yet  was  he  exceedingly  unwilling  to  go.  13  ut 
God  made  him  willing  before  he  left  off  chastening  him. 
The  unwillingness  referred  to  is  rather  a  hinderance  to  the 
Church  in  sending  us,  than  an  evidence  that  we  are  not 


SHOULD   I   BECOME   A   FOREIGN   MISSIONARY?  321 

called.  So  of  other  disqualifications  alluded  to  in  this 
chapter — they  may  often  hinder  the  Church  from  sending 
the  person  in  whom  they  are  found  to  the  heathen,  while 
they  furnish  him  with  no  excuse  for*  not  going.  By  self- 
discipline,  watchfulness,  and  grace,  he  ought  to  rid  himself 
of  them.  No  man  is  excusable  for  not  possessing  in  a  good 
degree  every  requisite  moral  qualification  for  the  mission- 
ary work.  Even  a  holy  and  great  prophet  once  heard  the 
solemn  inquiry  and  reproof,  "  What  doest  thou  here,  Eli- 
jah ?"  1  Kings  xix.,  9, 13.  A  man  may  feel  an  aversion 
to  any  plain  duty,  yet  that  aversion  does  not  excuse,  but  it 
rather  condemns  him.  If  the  path  of  duty  is  otherwise 
plain,  let  it  be  our  constant  aim  to  be  willing  to  be,  to  do, 
or  to  suffer  any  thing  for  Christ's  sake,  and  that  joyfully. 
The  more  willing,  the  better. 

It  is  of  vast  importance  that  the  whole  Church  of  God, 
but  especially  ministers,  and  most  especially  foreign  min- 
isters, should  cultivate  strong  faith  in  God;  and,  in  partic- 
ular, a  firm  belief  in  all  the  promises  respecting  the  final 
conversion  of  the  world.  It  was  only  "  by  faith  Abraham 
went  out,  not  knowing  whither  he  went."  Heb.  xi.,  8.  It 
was  only  by  faith  that  Paul  "  went  to  Jerusalem,  not  know- 
ing the  things  that  should  befall  him  there,  save  that  the 
Holy  Ghost  witnessed  in  every  city,  saying  that  bonds  and 
afflictions  did  abide  him."  Acts  xx.,  22,  23.  A  foreign 
missionary,  without  lively  faith  and  hope  in  God,  would  be, 
even  as  to  this  world,  in  a  worse  state  than  a  ship  without 
helm  or  anchor.  By  a  careful  perusal  of  Scripture  proph- 
ecy and  promise,  and  by  hearty  prayer  to  God,  the  mis- 
sionary must  also  settle  it  unwaveringly  in  his  mind  that 
Jesus  Christ  shall  have  the  heathen  for  his  heritage,  and 
every  part  of  the  earth  for  a  possession.  The  Scriptures 
will  also  fully  justify  the  firm  belief  that  the  day  of  the 
Lord  draweth  nigh,  and  that  the  year  of  his  redeemed  is 

02 


322  PASTORAL   THEOLOGY. 

not  far  distant.  A  firm  belief  of  this  will  mightily  en- 
courage and  animate  him.  Without  strong  faith  on  these 
subjects,  the  foreign  laborer  will  be  bat  a  reed  shaken  with 
the  wind,  when  the  blast  of  the  terrible  ones  is  as  a  storm 
against  the  wall. 

So  much  on  the  score  of  qualification  it  was  right  to  state. 
Perhaps  every  important  point  has  been  noticed,  so  far  as 
qualification  for  this  work  is  to  be  added  to  qualification 
for  the  ministry  in  general.  If  we  have  not  these  quali- 
ties, or  any  of  them  in  a  sufficient  degree,  yet  if  we  can 
and  shall  by  any  means  acquire  them,  then  our  way  is 
clear.  ,  "      . 

In  ascertaining  a  call  to  the  field  of  foreign  labor,  ref- 
erence must  undoubtedly  be  had  to  the  leadings  and  act- 
ings of  God' 's  wonderful  providence.  These  acts  of  Prov- 
idence, in  addition  to  those  which  lead  us  into  the  ministry, 
are  very  numerous.  When  favorable,  they  generally  re- 
late to  the  fact  and  maimer  of  bringing  the  subject  of  mis- 
sions before  the  mind ;  riddance  from  the  duties  and  em- 
barrassments created  by  the  indispensable  obligations  of 
justice,  faith,  mercy,  or  filial  piety,  and  provision  for  our 
maintenance  while  in  the  field  of  foreign  labor.  These 
and  kindred  topics  are  the  chief  matters  which  receive  di- 
rection from  God's  providence ;  and,  if  there  be  no  other 
acts  of  God's  government  of  an  opposite  nature,  his  will 
may  be  esteemed  to  be  clearly  and  conclusively  expressed. 

So  ?nuch  of  the  matter  of  a  call  to  a  foreign  field  as 
relates  to  the  direct  agency  of  the  Holy  Spirit  of  God  on 
the  heart  is  perhaps  of  more  difficult  explication.  It  is 
enough,  however,  to  state  that,  over  and  above  the  bestow- 
ment  of  qualities  of  mind  and  heart  necessary  to  consti- 
tute a  call  to  the  ministry  in  general,  added  to  the  qualities 
spoken  of  in  this  chapter,  there  is  but  little  left  for  special 
notice.    Yet  we  may  not  omit  mentioning  a  frequent,  and 


SHOULD   I   BECOME    A   FOREIGN    MISSIONARY?  323 

often  involuntary,  drawing  of  the  mind  to  the  great  subject 
of  missions,  the  awakening  of  a  lively  interest  in  their  suc- 
cess, the  granting  of  the  spirit  of  special  prayer  for  their 
increase  and  prosperity,  and  the  holding  up  to  the  eye  of 
the  mind  some  of  the  moral  grandeur  and  captivating 
beauty  of  the  work,  so  as  to  make  it  appear  any  thing  else 
than  "  a  dull  and  melancholy  exile."  For  our  comfort  and 
the  divine  glory,  however,  let  it  be  said  that  "  the  meek 
God  will  guide  in  judgment"  on  this  as  on  all  other  mat- 
ters ;  and  that,  "  if  any  man  lack  wisdom,  let  him  ask  of 
God,  who  giveth  liberally  and  upbraideth  not." 

Truth  requires  the  statement  that  persons  have  gone  on 
foreign  missions  who  were  certainly  never  called  to  that 
work.  As  error,  therefore,  may  be  committed,  let  each 
one  be  cautious  and  well  count  the  cost,  "  lest,  haply,  after 
he  hath  laid  the  foundation,  and  is  not  able  to  finish  it,  all 
that  behold  it  begin  to  mock  him,  saying,  This  man  began 
to  build  and  was  not  able  to  finish."  Luke  xiv.,  29,  30. 
It  is  necessary,  for  the  comfort  of  the  honest  inquirer  and 
for  the  glory  of  God,  that  it  be  distinctly  stated  that  per- 
haps all  who  have  erred  in  going  abroad  have  been  influ- 
enced by  some  wrong  motive,  or  some  want  of  reflection, 
as  they  themselves  might  have  learned,  if  they  had  with 
sufficient  care  examined  the  whole  matter.  Let  it  also  be 
distinctly  stated,  that  there  is  alarming  ground  of  fears 
that  many  who  are  called  to  the  foreign  field  disobey  the 
call  and  remain  at  home.  These  fears  are  based  upon 
several  general  views  of  things. 

Men  who  have  any  spiritual  discernment  do  lament  that 
piety  is  at  a  very  low  ebb  in  the  Church  and  in  the  minis- 
try, at  our  colleges  and  seminaries,  and  every  where  else. 
Now  this  is  the  very  state  of  things  in  which  we  would 
expect  the  detainure  of  some  at  home  who  ought  to  go 
abroad.     When  piety  is  low,  those  fields  of  labor  that  are 


324  TASTOEAL   THEOLOGY. 

pleasant  to  the  pride,  or  slothfulness,  or  voluptuousness,  or 
any  other  sinful  quality  of  man,  will  be  sought  after; 
while  those  demanding  much  self-denial  will  be  compelled 
to  call  long  and  loud  before  they  will  obtain  a  candid, 
practical  hearing. 

Again,  there  are  in  the  United  States  between  nine  and 
eleven  thousand  educated  evangelical  ministers.  We  have 
also  a  population  not  exceeding  forty  millions  of  souls. 
Can  it  be  supposed  that  God  has  called  so  many  to  labor 
here,  and  so  few  elsewhere,  while  manifestly  the  door  is  set 
wide  open  in  many  countries  for  preaching  the  Word,  for 
distributing  the  Holy  Scriptures  and  religious  tracts,  and 
for  establishing  schools  for  Christian  instruction?  Are 
not  probabilities  fearfully  against  the  present  state  of 
things  among  us  ?  We  have  a  well-educated  minister  for 
every  three  thousand  souls,  while  the  heathen,  to  whom 
we  have  inviting  access,  have  scarcely  a  minister  to  every 
million  of  their  population.     What  do  these  things  mean  ? 

Again,  there  is  a  fearful  and  amazing  apathy  among  the 
churches  and  clergy  of  evangelical  denominations.  Why 
is  this  ?  May  it  not  be  because  of  the  fact  that  in  so  many 
remaining  at  home  we  run  contrary  to  the  good  pleasure 
of  God,  and  he  has  paralyzed  us  ?  And  now  the  Ameri- 
can Church  may  Bay,  "  From  the  uttermost  parts  of  the 
earth  have  we  heard  songs,  even  glory  to  the  righteous. 
But  I  said,  My  leanness,  my  leanness,  woe  unto  me."  Isa. 
xxiv.,  16.  The  army  of  Gideon  must  be  reduced  from 
thirty-two  thousand  to  three  hundred,  before  he  can  con- 
quer. The  body  of  Christ  will  not  have  sound  health  un- 
til it  takes  more  exercise,  and  walks  and  does  not  faint, 
and  runs  and  is  not  weary,  and  bears  glad  tidings  of  sal- 
vation over  mountains  and  billows  to  the  ends  of  the  earth. 
Many  like  things  might  be  said. 

Brethren,  let  this  subject  come  home  with  all  its  force. 


SHOULD   I   BECOME   A   FOREIGN   MISSIONARY  £  325 

Whatever  may  be  our  conduct  now,  we  shall  be  compelled 
to  meet  this  matter  fairly  and  fully  at  the  bar  of  God. 
Open  your  ears,  and  hear  the  distant,  though  distinct  and 
deafening  cry,  coming  from  hundreds  of  millions  of  earth's 
population,  as  they  are  sinking  to  an  eternal  hell,  and  say- 
ing :  "  Oh !  ffive  us  a  book  and  send  us  a  teacher  that  can 
tell  us  how  our  immortality  may  prove  a  blessing,  our  ex- 
istence tolerable." 

Look  up  to  the  throne  above,  and  see  the  Mediator  of 
the  new  covenant  kindly  yet  authoritatively  bowing  to  us, 
and  saying :  "  I3y  these  hands  and  these  feet,  and  this  side 
that  did  bleed,  by  all  my  bloody  sweat  in  the  garden,  by 
all  my  grace  in  your  personal  salvation,  by  all  my  love  and 
authority  as  Head  of  the  Church,  I  command,  I  beseech 
you,  that  ye  speedily  go  into  all  the  ivorld,  and  preach  the 
Gospel  to  every  creature."  Can  we,  will  we,  dare  we,  let 
more  than  twenty-five  millions  from  unevangelized  nations 
go  into  eternity  every  year,  without  unparalleled  efforts  to 
save  them  from  the  burning  lake?  "Who  will  go  for 
us?" 

Are  there  no  ministers  of  the  sanctuary  whose  usefulness 
would  be  greatly  increased  by  leaving  their  people  and 
their  country,  and  becoming  missionaries  to  the  heathen  ? 
How  many,  alas !  are  content  with  a  limited  sphere  of  la- 
bor, when  kingdoms  and  empires  lie  in  utter  destitution ! 
Energies  are  exhausted  upon  trifles,  talents  are  buried,  and 
men  who  might  be  exceedingly  useful  are  voluntarily  in- 
carcerated. Those  who  are  commanded  to  "  proclaim  lib- 
erty to  the  captives,  and  the  opening  of  the  prison  to  them 
that  are  bound,"  must  have  their  message  first  proclaimed 
to  themselves.  The  missionary  work  demands  the  most 
exalted  talent  and  extensive  learning;  and  consequently 
the  arguments  employed  for  remaining  at  home  are  the 
very  ones  which  render  more  imperative  the  duty  of  going 


326  PASTORAL    THEOLOGY. 

abroad.  It  is  true  the  work  can  accommodate  itself  to 
every  order  of  talent  and  acquirement,  and  so  can  the 
highest  stations  in  Christian  lands ;  but  the  result  in  both 
cases  will  be  alike.  The  duty  of  acquiring  languages, 
translating,  writing,  instructing  on  all  subjects,  answer- 
ing all  questions,  reasoning,  devising  facilities,  managing 
events,  in  many  cases  practicing  medicine,  and  preaching 
to  different  classes,  often  in  different  languages,  will  soon 
convince  those  who  make  the  trial  that  none  can  be  too 
well  qualified  for  labors  among  the  heathen.  I  speak  not 
to  discourage  any,  but  to  correct  the  opinions  of  some. 
None  need  despair  of  usefulness.  All  who  feel  constrain- 
ed by  the  love  of  Christ  should  enlist  in  this  service ;  but 
the  last  objection  that  ought  to  be  conceived  is  that  the 
minds  of  many  are  so  vigorous  and  richly  furnished  that 
the  most  difficult  project  of  earth,  opposed  by  all  the  forces 
of  hell,  is  not  sufficient  to  employ  their  powers. 

Oh !  that  He,  "  from  whom  all  blessings  flow,"  would 
pour  down  his  Spirit  upon  us,  anointing  us  afresh  with  an 
unction  that  shall  abide,  and  enable  us  all  joyfully  to  go 
where  we  are  sent,  and  to  run  whither  we  are  called,  so 
that  by  any  means  we  may  "  speed  the  flight  of  the  angel 
who  has  the  everlasting  Gospel  to  preach  unto  the  na- 
tions." 


CHAPTER  XXIX. 

THE    DUTY    OF    AMERICANS. 

Great  events  are  sometimes  found  in  clusters.  In  A.D. 
1459  the  art  of  printing  was  invented.  Then  came  the  re- 
vival of  letters  under  the  patronage  of  the  family  of  Med- 
ici, whose  illustrious  founder  departed  this  life  A.D.  1464. 
Then  followed  the  discovery  of  America  in  1492.  Soon 
we  find  trade  opened  with  the  East  Indies  around  the  Cape 
of  Good  Hope  in  1497.  Then  came  the  glorious  Reforma- 
tion from  Popery,  which  began  in  1514.  About  the  same 
time  took  place  the  great  improvement  in  navigation,  by 
the  reduction  of  its  principles  to  a  science,  and  through 
the  greatly  increased  knowledge  of  the  mariner's  compass. 
These  six  events,  pregnant  with  incalculably  beneficent  re- 
sults, were  crowded  together  in  the  narrow  space  of  little 
more  than  half  a  century,  and,  mutually  conspiring  for 
good,  began  to  break  the  slumbers  and  unrivet  the  fetters 
of  a  world  which  during  a  thousand  years  had  never 
awaked  but  to  wretchedness,  or  to  some  wild  exploit  of  a 
maddening  fanaticism. 

The  character  and  circumstances  of  the  first  settlers  of 
this  country  were  suited  to  awaken  the  expectation  that  a 
race  of  useful  men  was  about  to  appear.  "God  sifted 
kingdoms  that  he  might  get  the  choicest  wheat  to  sow  in 
this  boundless  plantation."  The  best  of  the  Puritans,  the 
Huguenots,  and  the  orthodox  of  Holland,  mightily  shaped 
the  course  of  events  in  the  Isew  World  for  a  long  time. 
The  absence  of  the  effeminating  habits  and  luxuries  of  the 
Old  World,  the  constant  perils  and  appalling  hardships  of 


328  PASTORAL   THEOLOGY. 

the  first  settlers  required  energy,  patience,  courage,  virtue. 
To  live  without  a  high  purpose  was  to  be  destitute  of  the 
common  currency  of  the  country. 

The  free  institutions  of  our  country  are  favorable  to  the 
development  of  vigorous  character.  In  this  land,  whoso- 
ever will  may  aspire,  and  to  what  he  will.  Many  of  the 
best  scholars  and  most  honored  citizens  are  virtually  self- 
made  men.  Let  any  sober  youth  design  to  belt  the  globe 
with  a  hallowed  influence,  and,  if  life  be  spared,  it  may  be 
done.  Samuel  J.  Mills  "  formed  a  purpose  to  feel  and  act 
efficiently  for  more  than  two  thirds  of  the  human  race, 
never  baptized  by  the  Christian  name ;"  and  he  executed 
his  purpose,  though  he  numbered  on  earth  less  than  a  moi- 
ety of  the  three  score  and  ten  years  allotted  to  mortals. 

The  simplicity  of  our  religious  institutions  also  promises 
good.  We  are  not  required  to  maintain  a  lordly  priesthood 
of  scandalous  life.  Every  Church  and  State  establishment 
is  an  incubus  on  the  best  feelings  and  mightiest  energies 
of  all  who  fall  under  its  hated  power.  It  is  the  great  upas- 
tree,  whose  leaves  and  blossoms  and  very  shadow  have  scat- 
tered deathvand  blight  over  many  fine  countries. 

The  people  of  the  United  States  are  said  annually  to  in- 
crease in  wealth  by  thousands  of  millions.  And  we  have 
people  of  both  sexes  fitted  to  go  on  the  noblest  enterprises. 

About  a  century  and  a  half  ago  a  little  company  of  six 
hundred  souls  began  to  send  messengers  of  salvation  to  the 
tribes  on  Greenland's  icy  mountains,  and  to  the  besotted 
East  Indians,  and  to  the  degraded  negroes  of  Africa  and 
of  the  West  Indies.  The  nation  of  Greenlanders  has  long 
been  Christian.  Thirty  years  ago  there  were  not  two  hun- 
dred unbaptized  persons  among  their  six  thousand  souls. 
More  than  sixty  thousand  converts  now  lift  their  hands  in 
adoring  praise  to  the  God  who  put  it  into  the  heart  of  the 
Moravians  to  undertake  their  pious  work.     Meantime,  the 


THE   DUTY   OF   AMERICANS.  329 

augmented  wealth  of  this  missionary  body  threatens  to 
prove  their  greatest  bane. 

From  the  united  influence  of  moral  and  physical  causes, 
American  character  is  distinguished  for  invention,  for  re- 
sources, and  for  facile  adaptation  to  pressing  exigencies. 

The  Scripture  has  called  our  attention  to  a  commercial 
people  as  likely  to  act  a  leading  part  in  blessing  the  world. 
Isa.  lx.,  9.  Commerce,  christianized  in  its  conduct  and  ob- 
jects, will  doubtless  bear  a  conspicuous  part  in  filling  the 
world  with  the  knowledge  of  God.  Just  before  he  laid 
aside  his  armor,  Morrison,  of  China,  thus  wrote  to  the  author : 
"  I  beseech  you,  if  you  have  influence  among  the  opulent 
Christians  of  America,  to  consider  the  practicability  of  a 
Bible  ship  to  navigate  the  shores  of  Eastern  Asia.  If  sci- 
ence, and  discovery,  and  luxury,  and  commerce  have  their 
ships  sailing  and  visiting  every  shore,  why  should  it  be 
thought  strange  that  the  Christian  should  also  have  his 
ships  to  convey  to  man  the  written  mandate  of  his  Maker? 
the  message  of  mercy  from  the  Saviour  of  the  world,  who 
has  issued  the  command  to  \  go  and  disciple  all  nations.' 
They  can  not  go  unless  sent,  and  they  can  not  be  sent  to 
some  places  without  ships  on  purpose."  'Tis  a  pleasing 
fact  that  already  some  ships  are  abroad  on  these  errands  of 
mercy. 

In  the  judgment  of  some  great  and  impartial  men,  there 
is  often  in  American  character  a  peculiar  fitness  for  com- 
passing difficult  enterprises.  Dr.  Philip,  of  South  Africa, 
said:  "So  far  as  I  have  had  the  means  of  judging,  I  be- 
lieve, generally  speaking,  that  the  American  missionaries 
are,  in  some  important  respects,  superior  to  our  own."  In 
a  letter  to  Dr.  Milnor,  Bishop  Wilson,  of  Calcutta,  said : 
"  The  missionaries  from  America  are  filling  India,  Ceylon, 
and  Burmah.  They  seem  able,  well-informed,  pious,  de- 
voted, self-denying  men,  with  little  or  no  party  spirit.    If 


330  PASTORAL  THEOLOGY. 

they  proceed  as  they  do,  and  England  is  as  tardy  as  she 
now  is  in  sending  out  missionaries,  America  will  convert 
the  world. 

"  I  have  been  much  struck  with  the  superior  talents  and 
piety  of  those  whom  I  have  seen.  The  immense  popula- 
tion of  your  United  States,  their  vigor  of  intellect,  their 
simplicity  of  manners,  appear  to  mark  them  out  for  great 
things  in  the  diffusive  work  of  the  Gospel  of  our  Lord." 

Is  all  this  distinction  conferred  upon  us  only  that  we 
may  be  pre-eminently  guilty  ?  Oh,  that  we  may  occupy 
till  He  come ! 

The  elder  President  Edwards  argued  at  some  length 
that  the  latter-day  glory  will  probably  begin  in  America, 
and  that  the  waters  of  the  sanctuary  would  flow  from  west 
to  east,  agreeably  to  the  vision  of  Ezekiel.  Similar  views 
of  the  destiny  of  America  have  been  expressed  by  others. 

Edmund  Burke,  in  his  speech  on  conciliation  with 
America  (March  22,  1775),  speaking  of  American  enter- 
prise, wealth,  and  character,  says :  "  While  we  follow  these 
among  the  tumbling  mountains  of  ice,  and  behold  them 
penetrating  to  the  deepest  frozen  recesses  of  Hudson's  Bay 
and  Davis's  Strait,  while  we  are  looking  for  them  beneath 
the  arctic  circle,  we  hear  that  they  have  pierced  into  the 
opposite  region  of  polar  cold — that  they  are  at  the  antip- 
odes, and  engaged  under  the  frozen  serpent  of  the  South. 
Falkland  Island,  which  seemed  too  remote  and  romantic 
an  object  for  the  grasp  of  national  ambition,  is  but  a  stage 
and  resting-place  in  the  progress  of  their  victorious  indus- 
try. Nor  is  the  equinoctial  heat  more  discouraging  to 
them  than  the  accumulated  winter  of  both  the  poles.  We 
know  that  while  some  of  them  draw  the  line  and  strike 
the  harpoon  on  the  coast  of  Africa,  others  run  the  longi- 
tude and  pursue  the  gigantic  game  along  the  coast  of  Bra- 
zil.    No  sea  but  what  is  vexed  by  their  fisheries.     No  cli- 


THE   DUTY   OF   AMEEICANS.  331 

mate  that  is  not  witness  to  their  toils.  Neither  the  perse- 
verance of  Holland,  nor  the  activity  of  France,  nor  the 
dexterous  and  firm  sagacity  of  English  enterprise,  ever  car- 
ried this  most  perilous  mode  of  hard  industry  to  the  ex- 
tent to  which  it  has  been  pushed  by  this  recent  people — a 
people  who  are  still,  as  it  were,  in  the  gristle,  and  not  yet 
hardened  into  the  bone  of  manhood.  .  .  .  The  colonies 
emigrated  from  the  mother-country  when  the  predominant 
part  of  English  character  was  adoration  of  freedom ;  and 
they  took  this  bias  and  direction  the  moment  they  left 
British  ports.  .  .  .  Religion,  always  a  principle  of  energy, 
in  this  new  people  is  in  no  way  worn  out  or  impaired.  The 
people  are  Protestants.  .  .  .  And  the  religion  most  prevalent 
in  the  Northern  Colonies  is  the  Protestantism  of  the  Prot- 
estant religion.  .  .  .  The  colonists  left  England  when  this 
spirit  was  high,  and  in  the  emigrants  was  highest  of  all.  .  .  . 
Permit  me  to  add  another  circumstance.  I  mean  the  edu- 
cation of  these  people." 

The  eloquent  James  Douglas,  of  Scotland,  honored  among 
the  liberal  of  all  lands,  says :  "America  is  to  modern  Eu- 
rope what  its  western  colonies  were  to  Greece — the  land  of 
aspirations  and  dreams — the  country  of  daring  enterprise, 
and  the  asylum  of  misfortune,  which  receives  alike  the  ex- 
ile and  the  adventurer,  the  discontented  and  the  aspiring ; 
and  promises  to  all  a  freer  life  and  a  fresher  nature.  The 
European  emigrant  might  believe  himself  as  one  trans- 
ported to  a  new  world,  governed  by  new  laws,  and  finds 
himself  raised  in  the  scale  of  being — the  pauper  is  main- 
tained by  his  own  labor,  the  hired  laborer  works  on  his 
own  account,  and  the  tenant  is  changed  into  a  proprietor. 
.  .  .  The  world  has  not  witnessed  an  emigration  like  that 
taking  place  to  America — so  extensive  in  its  range,  so  im- 
measurable in  its  consequences — since  the  dispersion  of 
mankind ;  or,  perhaps,  since  the  barbarians  broke  into  the 


332  PASTORAL   THEOLOGY. 

empire.  ...  A  moral  influence  is  withdrawing  tlieir  sub- 
jects from  the  old  and  worn-out  governments  of  Europe, 
and  hurrying  them  across  the  Atlantic  to  participate  in 
the  renovated  youth  of  the  new  republic  of  the  West ;  and 
hordes  of  emigrants  are  continually  swarming  off,  as  cease- 
less in  their  passage,  and  crowded  and  unreturning,  as  the 
travelers  to  eternity.  Even  those  who  are  forced  to  re- 
main behind  feel  a  melancholy  restlessness;  like  a  bird, 
whose  wing  is  crippled  at  the  season  of  migration.  Every 
change  in  America  has  occasioned  a  corresponding  change 
in  Europe ;  the  discovery  of  it  overturned  the  systems  of 
the  ancients,  and  gave  a  new  face  to  adventure  and  to 
knowledge ;  the  opening  of  its  mines  produced  a  revolu- 
tion in  property ;  and  the  independence  of  the  United  States 
overturned  the  monarchy  of  France,  and  set  fire  to  a  train 
which  has  not  yet  fully  exploded.  At  every  expansion  of 
American  influence,  the  older  countries  are  destined  to  un- 
dergo new  changes.  .  .  .  The  American  States  will  every 
year  exert  a  wider  sway  over  the  minds  of  men,  and  hold 
out  to  them  a  more  illustrious  example  of  prosperity  and 
freedom.  In  little  more  than  a  century  the  United  States 
must  contain  a  population  ten  times  greater  than  has  ever 
yet  been  animated  by  the  spirit  and  energy  of  a  free  gov- 
ernment ;  and  in  less  than  a  century  and  a  half  the  New 
World  will  not  be  able  to  contain  its  inhabitants,  but  will 
pour  them  forth  upon  the  shores  of  less  civilized  nations, 
till  the  earth  is  subdued  to  knowledge,  and  filled  with  the 
abodes  of  free  and  civilized  men.  But  the  spirit  and  imi- 
tation of  American  freedom  will  spread  still  more  rapidly 
and  widely  than  its  power. 

"  No  force  can  crush  the  sympathy  that  already  exists  and 
is  continually  augmenting  between  Europe  and  the  New 
World.  The  eyes  of  the  oppressed  are  even  now  turning 
wistfully  to  the  land  of  freedom,  and  the  kings  of  the  Con- 


THE   DUTY   OF   AMERICANS.  333 

tinent  already  regard  with  awe  and  disquietude  the  new 
Eome  rising  in  the  West ;  the  foreshadows  of  whose  great- 
ness, yet  to  be,  are  extending  dark  and  heavy  over  their 
dominions  and  obscuring  the  lustre  of  their  thrones." 

The  ancients  seem  to  have  had  an  expectation  of  what 
has  actually  happened  in  modern  times.  In  the  Medea  of 
Seneca,  he  says : 

"Venient  annis 

Saecula  seris,  quibus  Oceanus 

Vincula  rerum  laxet,  et  ingens 

Pateat  tellus,  Typhisque  novos 

Detegat  orbes,  nee  sit  terris 

Ultima  Thule." 

The  posture  of  affairs  being  such  as  has  been  described, 
our  nation  growing  with  unexampled  rapidity  in  numbers, 
wealth,  and  power,  what  shall  employ  us  %  When  other 
nations  have  gained  power,  they  have  employed  themselves 
in  making  conquests,  which  ultimately  proved  their  ruin. 
Or  they  have  plunged  themselves  into  long  and  bloody 
wars ;  but  may  we  not  hope  that  the  time  is  near  at  hand 
when  "  they  shall  beat  their  swords  into  plowshares,  and 
their  spears  into  pruning- hooks:  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war  any 
more  ?"     Isa.  ii.,  4. 

In  many  countries,  heathen  and  Catholic,  the  number  of 
holidays  and  excessive  taxation  keep  the  people  poor  and 
broken  in  spirit,  but  the  majority  of  the  people  of  these 
States  will  hardly  consent  to  consume  time  and  substance 
in  the  fooleries  of  a  sottish  superstition.  Once  the  spirit 
of  chivalry,  and  bloodshed,  and  martyrdom,  and  fanati- 
cism, strangely  combined  to  enlist  mighty  potentates  for 
the  rescue  of  the  Holy  Land.  Whether  a  plodding  and 
practical  people  could  ever  be  summoned  to  a  distant  shore 
on  some  wild  crusade,  there  to  perish  of  plague,  to  burn  in 


334:  PASTORAL   THEOLOGY. 

fever  and  die  in  battle,  is  not  gravely  problematical.  There 
was  a  period  when  men  were  willing  to  spend  all  the  har- 
vest-time of  life  in  culling  from  heaps  of  rubbish  a  few 
quaint  sentences,  and  puerile  antitheses,  and  scholastic  dog- 
mas ;  then  writing  a  book,  and  bidding  the  world  farewell. 
But  may  we  not  hope  that  such  time  shall  be  no  longer  ? 
Nor  can  you  persuade  the  millions  of  this  Union  innocu- 
ously to  spend  their  time,  u  doing  nothing  else  but  to  hear 
and  to  tell  some  new  thing."  Acts  xvii.,  21.  Our  young 
men  can  not  be  induced  to  consume  the  vigor  of  youth 
and  their  patrimonial  substance  in  making  the  ascent  of 
the  rugged  hills  of  science  and  literature,  rewarded  only 
with  the  privilege  of  plucking  by  the  way  some  flower  of 
rhetoric,  or  with  the  hope  of  seeing  at  the  end  of  their 
toils  some  new  planet ;  and  there,  far  above  the  clouds  of 
popular  ignorance  and  vulgar  prejudice,  sitting  down  on  a 
barren  rock,  and  shining  in  melancholy  inutility  and  bleak 
loneliness.  Americans  will  do  something.  Something  great 
for  good  or  for  evil.  Forbid  them  to  extend  the  conquests 
of  benevolence — to  purify  the  haunts  of  vice  —  to  reform 
the  habitations  of  cruelty — hold  them  back  from  a  world's 
conversion,  and  soon  the  excess  of  wealth  will  breed  lux- 
ury, corruption,  and  devotion  to  shows  and  games  and  sen- 
suality. The  national  mind  under  deep-toned  excitement, 
the  national  talent  under  high  cultivation,  the  learned  pro- 
fessions crowded  to  excess,  political  contests  waxing  more 
and  more  fierce ;  faction,  that  common  grave  of  republics, 
will  be°;in  her  work  of  death — riots  will  abound — disunion 
will  hasten  on — the  tocsin  of  civil  war  will  send  a  terrible 
blast  to  every  fireside,  and  the  withering  curse  of  Meroz 
will  make  us  to  consume  away  like  the  fat  of  lambs. 

To  show-  the  practical  bearing  of  all  this  on  the  present 
generation,  it  may  be  stated  that  we  have  constantly  mul- 
tiplying proofs  that  the  harvest  of  the  earth  is  ripening 


THE   DUTY   OF  AMERICANS.  335 

apace.  Physical  strength  and  moral  power — in  other  words, 
numbers  on  the  one  part,  and  justice,  truth,  and  right  on 
the  other — never  before,  as  now,  thundered  forth  their  re- 
sistless demands  in  the  halls  of  legislators  and  the  cabinets 
of  kings.  Men  once  wrapped  in  reckless  stupidity,  now 
collect  in  little  groups  or  dignified  assemblies  to  discourse 
on  the  state  of  empires,  the  balance  of  power,  the  rights  of 
man.  All  orders  of  men,  from  the  meek  disciple  of  the 
despised  Nazarene  to  the  vile  Atheist,  are  industriously 
wielding  the  power  of  speech  and  the  greater  power  of 
the  press  in  propagating  their  opinions.  Political  sagacity 
once  might  venture  to  foretell  the  course  of  events  for  a 
century  to  come,  but  of  late  all  discerning  statesmen  are 
"  lying  prophets."  Their  very  wisdom  misleads  them.  In 
1789,  Jay  said :  "  The  navigation  of  the  Mississippi  will 
not  for  thirty  years  become  an  object  of  importance."  In 
1826,  Canning  pronounced  the  scheme  of  "abolishing  slav- 
ery in  the  British  Colonies  impracticable."  Both  truth  and 
error  are  becoming  fully  organized.  Old  systems  of  false 
religion  are  becoming  intolerable,  and  sinking  into  decrep- 
itude. "Now,  that  which  decayeth  and  waxeth  old  is 
ready  to  vanish  away."  Ileb.  viii.,  13.  The  Man  of  Sin, 
the  false  prophet,  and  the  champions  of  idolatry  are  per- 
plexed with  fear  of  change.  While  the  spirit  that  work- 
eth  in  the  children  of  disobedience  never  maddened  some 
minds  to  a  higher  frenzy  by  the  sorcery  of  sin,  yet  that  Spirit 
which  maketh  of  quick  understanding  in  the  fear  of  the 
Lord,  since  the  days  of  the  apostles,  never  gave  us  men  of 
more  might  or  valor  or  success  than  some  who  adorn  and 
bless  this  age.  Why,  then,  are  matters  in  this  posture  ?  and 
why  do  all  these  facilities  and  qualities  so  far  concentrate 
in  America  ?  Why  has  God  so  highly  exalted  both  our 
state  and  our  hopes  ?    What  do  these  things  teach  but  that 

TOE  ClIUKCII    IN   THESE   UNITED    STATES    OUGHT   TO    REGARD 


336  PASTORAL   THEOLOGY. 

HERSELF  AS  CALLED  TO  BEAR  A  PROMINENT  PART  IN  THE  WORK 
OF  CONVERTING  THE  WORLD  TJNTO  GOD  ? 

A  right  view  of  such  truth  ought  greatly  to  humble  us, 
as  well  as  to  enkindle  within  us  a  deathless  flame  of  pure 
zeal.  Let  our  devotion  in  its  purity  excel  that  of  the  Jes- 
uits in  their  infatuation.  In  his  History  of  China,  Samedo 
quotes  the  words  of  one  of  the  Chinese  missionaries :  "Aft- 
er my  return  to  Europe,  when  my  intention  of  seeking 
laborers  for  this  vineyard  was  divulged,  immediately  there 
were  so  many  candidates  that  there  is  scarcely  a  prov- 
ince of  our  society  from  which  I  have  not  received  many 
letters  from  several  fathers,  not  only  offering  themselves, 
but  earnestly  requesting  me  to  accept  them  as  soldiers  in 
this  enterprise.  As  if  the  trouble  and  pains  of  these  long 
and  dangerous  voyages,  and  the  persecutions  so  certainly  to 
be  undergone,  were  as  nothing  to  this  undertaking.  In 
Portugal,  from  the  two  colleges  of  Coimbra  and  Ebona 
alone,  I  had  a  list  of  ninety  persons,  so  desirous  to  labor 
in  this  mission  that  many  of  them  have  sent  to  me  very 
long  letters,  all  written  and  signed  with  their  oion  blood. 
Witnessing  in  this  manner  that  they  had  a  holy  courage 
that  could  despise  the  threats  of  martyrdom;  offering 
cheerfully  to  the  Lord  that  little  blood,  as  a  testimony  of 
the  great  desire  they  had  to  shed  it  for  his  sake." 

The  author  of  the  Spirit  of  Laws  says:  "Besides  the 
common  object,  which  all  governments  have,  of  supporting 
themselves,  each  of  them  has  besides  a  peculiar  one."  An- 
cient Egypt  chiefly  sought  to  attain  glory  and  splendor ; 
Sparta,  to  rear  soldiers ;  Tyre  and  Carthage,  to  secure  a  vast 
commerce ;  Home,  to  be  mistress  of  the  world.  In  modern 
times,  Russia  seeks  aggrandizement ;  France,  glory ;  Spain, 
superstition;  and  England,  wealth.  The  peculiar  object  of 
America  ought  to  be  to  maintain  at  home  the  spirit  of 
justice,  moderation,  peace,  and  piety,  and  to  endeavor  to  be 


THE  DUTY   OF   AMERICANS.  337 

a  blessing  to  mankind  by  her  example,  her  sanctified  liter- 
ature, her  missionary  zeal,  her  diffusive  benevolence.  The 
highest  destiny  any  people  can  attain  is  to  be  a  blessing  to 
other  nations. 

What  we  do,  we  must  do  quickly.     Eternity  is  just  at 
hand.     Time — 

"  That  stuff  that  life  is  made  of, 
And  which  when  lost  is  never  lost  alone, 
Because  it  carries  souls  upon  its  wings," 

will  soon  be  gone  forever.     Quit  you  like  men. 

P 


CHAPTER  XXX. 

THE   RELATIONS   OF   AMERICA   TO   OTHER   LANDS. 

None  of  us  liveth  unto  himself.  The  principle  here 
stated  is  as  applicable  to  nations  as  to  persons.  Isolation 
is  neither  a  duty  nor  a  blessing. 

To  all  nations  America  owes  the  offices  of  friendship  and 
good  neighborhood.     To  some  she  manifestly  owes  more. 

In  Asia,  British  Christians  seem  to  have  a  great  work  de- 
volved upon  them.  Yet  even  there  our  people  are  in  some 
places  less  regarded  as  enemies  and  oppressors  than  are 
subjects  of  the  British  crown.  American  missions  in  that 
country  have  had  so  remarkable  success  as  to  be  a  wonder 
to  the  religious  world. 

In  China,  too,  the  door  is  wide  open.  In  that  empire 
are  found  at  least  two  fifths  of  the  population  of  the  globe. 

Nor  is  it  possible  longer  to  avert  our  eyes  from  Japan, 
where  God  is  effecting  such  wonders  as  to  astonish  all 
men  who  think  of  the  mighty  and  rapid  changes  there  go- 
ing on. 

But  the  churches  of  America  sustain  peculiar  relations 
to  some  of  the  peoples  upon  earth.  Of  these  some  are 
heathen  and  some  papal.  Some  are  on  this  continent,  and 
some  on  each  of  the  other  continents. 

Among  Roman  Catholics  abroad  we  owe  a  special  debt 
to  the  down- trodden  of  Ireland.  From  that  land  came 
many  of  our  forefathers.  The  terrible  famine  that  wasted 
that  land  in  1847  and  1848,  gave  to  our  j)eople  an  oppor- 
tunity of  showing  our  regard  for  them  in  a  substantial 
manner.     The  result  has  been  the  winning  of  their  conn- 


THE    RELATIONS    OF   AMERICA    TO    OTHER   LANDS         339 

dence  in  a  very  high  degree.  There  seems  to  be  something 
very  generous  in  the  character  of  the  Irish.  They  are  very 
grateful  for  favors.  They  also  seem  to  have  an  instinctive 
love  of  liberty ;  and  although  for  a  long  time  they  have 
been  degraded  by  the  superstitions  of  Kome,  and  have  very 
confused  notions  of  the  true  nature  of  liberty,  yet  all  this 
may  be  accounted  for  in  a  way  that  would  encourage  us  to 
labor  assiduously  for  their  good. 

Nor  do  our  peculiar  relations  to  France  permit  us  to  be 
indifferent  to  her  spiritual  interests.  She  is  a  great  nation, 
with  a  population  of  from  thirty  to  forty  millions  of  souls. 
Through  nearly  all  her  dependencies  the  light  of  science 
pours  forth  its  rays  from  her  splendid  metropolis.  Yet 
most  of  her  people  know  not  the  way  of  life.  And  although 
at  times  the  door  seems  closed  to  evangelical  labors  in 
France,  yet  frequently  it  is  open.  There  was  once  a  great 
Reformed  Church  in  France,  with  one  large  national  Synod, 
sixteen  provincial  Synods,  and  a  great  body  of  as  able  men 
as  have  in  modern  times  borne  witness  for  the  truth.  And 
the  blood  of  the  slaughtered  Huguenots  calls  aloud  to  us 
to  preach  Christ  in  the  places  where  once  the  truth  was 
proclaimed  with  great  power.  Some  time  since  one  of  our 
countrymen  uttered  these  sentiments :  "  There  is  necessity 
for  a  mission  to  France.  Christianity  is  almost  extinct. 
The  Sabbath,  to  the  nation,  as  such,  is  abolished.  It  fur- 
nishes neither  sacred  rest,  nor  religious  teaching,  nor  true 
devotion.  The  king  reviews  his  troops,  artificers  and  trades- 
men ply  their  business,  theatres  are  thronged,  mountebanks 
harvest  their  gains,  music  resounds  at  the  hotels,  and  the 
whole  land  is  overspread  with  vice  and  profanation.  .  .  . 
The  whole  population  of  France  n^ay  be  divided  into  three 
classes :  the  infidel,  the  superstitious,  and  the  inquiring. 
The  thinking  portion  settle  into  a  negligent  infidelity.  .  .  . 
The  superstitious ',  with  whom  may  be  classed  the  ignorant 


340  PASTOEAL  THEOLOGY. 

and  the  interested,  are  almost  the  only  votaries  left  to 
popery  in  France.  The  inquiring  constitute,  happily,  a 
considerable  party.  .  .  .  But  there  are  none  to  lead  them 
in  the  way  of  life !  A  handful  of  pious  ministers  among 
thirty  millions  of  the  French  leave  the  people  almost  as 
sheep  without  a  shepherd.  Perhaps  greater  necessity  for 
missionary  labor  can  hardly  be  found  on  earth. 

"The  encouragements  at  this  time  are  peculiar.  Every 
thing  is  ready.  The  Holy  Bible  and  admirable  tracts  aro 
already  in  the  language  of  the  country,  and  may  be  had  in 
any  quantities  from  existing  societies.  The  people  are  dis- 
tinguished for  inquisitiveness,  intelligence,  and  temperance. 
There  is  a  peculiar  respect  and  fondness  for  Americans. 
The  language  is  almost  universally  understood  among  the 
intelligent  classes  in  Europe.  .  .  .  Perhaps  no  nation  is  in 
so  open  and  accessible  a  state  as  the  French.  Perfect  tol- 
eration now  exists  in  France.  .  .  .  Under  the  present  dy- 
nasty, orderly  assemblies,  in  any  number,  may  collect  to 
hear  Protestant  ministers  of  every  kind  and  nation.  Prov- 
idence thus  calls  upon  the  friends  of  truth,  both  by  the 
extreme  necessities  and  the  peculiar  encouragements  of 
the  case,  to  rise  and  act.  If  Providence  ever  speaks  intel- 
ligibly, it  does  so  in  this  case.  God  prepared  the  world  for 
the  introduction  of  Christianity  by  a  universal  peace  and 
an  almost  universal  language.  He  prepared  it  for  the  glo- 
rious Reformation  by  the  revival  of  letters,  the  bestow- 
ment  of  the  art  of  printing,  etc.  He  prepared  the  Sand- 
wich Islands  for  the  arrival  and  labor  of  the  missionaries 
by  the  renunciation  of  idolatry.  lie  has  prepared  France  ! 
If  we  now  neglect  to  scatter  the  holy  seed,  if  we  turn  a 
deaf  ear  to  so  intelligible  a  call,  if  we  look  coldly  on  thirty 
millions  of  people  famishing  for  the  truth,  if  we  turn  to 
sloth  and  covetousness,  and  forget  the  vows  of  our  conse- 
cration, God  will  require  it ! 


THE   RELATIONS   OF   AMERICA   TO   OTHER   LANDS.        341 

"  We  must  act  promptly.  There  is  no  security  for  the 
continuance  of  the  present  facilities. 

"Special  obligation  rests  upon  us  as  Americans.  We, 
more  than  the  Christians  of  any  other  nation,  are  bound  to 
remember  France.  The  special  friendship  with  which 
Americans  are  received  in  France,  but  chiefly  our  example 
in  government,  impose  upon  us  unequal  obligations." 

Remarks  somewhat  similar  are  applicable  to  the  popu- 
lation of  Central  and  South  America.  The  empire  of  Bra- 
zil, and  the  nascent  commonwealths  of  those  regions,  will 
by  degrees  work  out  the  problem  of  political  and  personal 
freedom,  civil  and  religious.  From  the  Gulf  of  Mexico  to 
the  Terra  del  Fuego,  we  have  brethren  more  willing  to 
listen  to  the  truth  from  our  lips  than  from  the  mouth  of 
any  European  who  is  likely  soon  to  publish  it  among  them. 
In  his  day  Samuel  J.  Mills  said :  "  Let  not  the  American 
churches  forget  that  more  than  one  quarter  of  the  circum- 
ference of  the  globe,  lying  immediately  under  their  eye, 
is  little  less  than  an  extended  dungeon,  where  forty  mill- 
ions of  immortal  beings  are  in  the  bond  of  iniquity  and 
the  gall  of  bitterness."  The  number  is  much  greater 
now. 

Our  relation  to  the  continent  of  Africa  is  very  peculiar. 
Earth  contains  no  nation  that  is  under  so  many  obliga- 
tions, or  has  so  much  ability  to  be  a  blessing  to  that  blood- 
stained land,  as  the  people  of  the  United  States.  Our  in- 
timate acquaintance  with  the  genius  of  the  people,  and  the 
colonies  we  have  planted,  covering  many  leagues  of  their 
coast,  together  with  numerous  other  advantages,  impera- 
tively summon  us  to  the  blessed  work  of  evangelizing  the 
peeled  and  scattered  tribes  of  Africa.  Dr.  Philip,  who 
lived  in  Africa,  and  was  to  us  an  impartial  witness,  said : 
"  So  far  as  our  plans  for  the  future  improvement  of  Africa 
are  concerned,  I  regard  the  new  colony  of  Liberia  as  full 


342  PASTOEAL  THEOLOGY. 

of  promise  to  this  unhappy  continent.  Half  a  dozen  such 
colonies,  conducted  on  Christian  principles,  might  be  the 
means,  under  the  divine  blessing,  of  regenerating  this  de- 
graded quarter  of  the  globe.  Every  prospective  measure 
for  the  improvement  of  Africa  must  have  in  it  the  seminal 
principles  of  good  government ;  and  no  better  plan  can  be 
devised  for  laying  the  foundations  of  Christian  govern- 
ments than  that  which  this  new  settlement  presents."  In 
another  place,  the  same  writer,  speaking  of  "  the  best  mode 
of  evangelizing  and  civilizing  Africa,"  says :  "  The  whole 
of  Mr.  Mills'  memoirs  (which  I  have  perused  at  one  sitting) 
convinces  me  that  from  your  intercourse  with  the  native 
tribes  of  America,  or  some  other  cause,  that  you  have  much 
more  enlarged  views  on  this  subject  than  are,  generally 
speaking,  to  be  found  in  England.  But,  however  far  you 
may  have  got  before  my  countrymen  on  this  point,  you 
will  not  be  displeased  to  find  that  the  fruit  of  fourteen 
years'  experience  which  I  have  had  in  Africa,  goes  to  con- 
firm all  the  views  of  your  enlightened  and  lamented  coun- 
tryman." 

Whenever  Africa  is  mentioned  as  a  field  for  missionary 
effort,  the  intelligent  will  not  forget  that  already  many  of 
our  missionaries  have  fallen  victims  to  the  diseases  of  that 
country.  This  fact  is  as  sad  as  it  is  undeniable ;  and,  lest 
it  should  have  undue  influence  over  the  minds  of  some,  it 
may  be  well  to  say  that,  besides  those  promises  which  re- 
late to  all  the  world,  and  which  have  as  much  and  as  just 
application  to  Africa  as  to  Europe,  Asia,  or  America,  there 
are  others  which  undoubtedly  specify  and  particularize 
Africa  as  the  seat  of  glorious  operations  of  divine  grace. 
Thus  in  the  eighty -seventh  Psalm  it  is  said:  "The  Lord 
loveth  the  gates  of  Zion  more  than  all  the  dwellings  of 
Jacob.  Glorious  things  are  spoken  of  thee,  O  city  of 
God.    Selah.    I  will  make  mention  of  Rahab  and  Babylon 


THE   RELATIONS   OF  AMERICA   TO   OTHER   LANDS.        343 

to  them  that  know  me :  Behold,  Pliilistia  and  Tyre,  with 
Ethiopia  ;  this  man  was  born  there.  And  of  Zion  it  shall 
be  said,  This  and  that  man  was  born  in  her."  Ver.  2-5.  In 
this  remarkable  passage,  the  same  things  are  promised  to 
Ethiopia  as  are  promised  to  Zion,  viz.,  that  it  should  par- 
take of  the  regenerating  influences  of  God's  Spirit.  The 
whole  of  the  eighteenth  chapter  of  Isaiah  contains  one  of 
the  most  remarkable  predictions  in  the  Bible.  For  a  long 
time  this  prophecy  was  supposed  to  have  been  fulfilled; 
but  that  interpretation  is  now  generally  given  up.  Indeed, 
there  is  no  past  period  of  history  to  which  the  seventh 
verse  can  with  any  propriety  be  referred.  Some  refer 
the  chapter  to  the  destruction  of  Antichrist  and  the  resto- 
ration of  the  Jews.  But  this  is  in  violation  of  some  sober 
rules  of  interpretation.  If  we  make  the  passage  refer  to 
the  vast  continent  of  Africa,  as  yet  to  be  converted  through 
the  evangelical  labors  of  a  "  Christian  nation  of  great  mar- 
itime power  and  influence,"  then  well-nigh  every  expres- 
sion is  plain  and  striking,  and  consistent  with  the  whole. 
Surely  if  ever  a  nation  was  "  scattered  and  peeled,"  if  ever 
there  was  a  "people  terrible  from  the  beginning,  a  nation 
meted  out  and  trodden  down,  whose  land  the  rivers  (or 
navigation)  have  spoiled,"  it  was  Africa.  This  people,  be 
they  who  they  may,  are  yet  to  bring  presents  unto  the  Lord. 
The  land  lieth  also  beyond  the  rivers  of  Ethiopia,  reckon- 
ing from  Judea.  Without  expressing  any  high  confidence 
in  this  interpretation,  or  any  other,  respecting  unfulfilled 
prophecies,  it  is  not  extravagant  to  say  there  is  more  to 
favor  this  than  any  view  which  has  perhaps  been  suggest- 
ed. Several  other  Scriptures  might  be  referred  to  in  this 
discussion ;  but  have  we  not  examined  passages  enough  to 
allow  our  adoption  of  the  words  of  the  Psalmist  in  Psalm 
lxviii.,  31,  "  Ethiopia  shall  soon  stretch  out  her  hands  unto 
God?"   It  is  true  that  the  word  Ethiopia, used  in  the  Script- 


344  PASTOEAL   THEOLOGY. 

ures,  had  frequently  a  definite  meaning,  designating  the 
particular  country  which  lay  to  the  northeast  and  the  south- 
west of  the  Red  Sea.  Yet  it  is  generally  admitted  also  to 
have  included  the  vast  unknown  region  to  the  southeast 
and  south  of  Egypt,  and  from  this  actual  location,  and  its 
relations  to  the  land  of  the  prophets,  arose  its  use  to  sig- 
nify that  great  country,  occupied  by  a  people  of  a  different 
skin  (Jer.  xiii.,  23)  from  others,  and  inhabiting  the  vast  con- 
tinent of  Africa.  So  far,  therefore,  from  that  dark  conti- 
nent being  overlooked  in  the  visions  of  glorious  prophecy, 
there  is  a  remarkable  prominence  given  to  it.  Neither  let  it 
be  forgotten  that  among  the  early  triumphs  of  redemption, 
sacred  story  omits  not  to  mention  Ethiopia.  Acts  viii.,  27. 
And  if  tradition  and  uninspired  history  may  be  relied  on, 
the  Gospel  has  never  had  more  glorious  success  any  where 
than  in  Ethiopia  proper,  and  in  other  parts  of  Africa. 

In  view  of  these  things,  how  ought  the  Christians  of 
America  to  regard  the  painful  tidings  respecting  our  mis- 
sionaries to  Africa  ?  Do  they  make  void  the  promises  of 
God  respecting  that  land  of  darkness?  Do  they  declare 
that  the  habitations  of  cruelty  must  be  undisturbed?  or 
that  we  are  too  soon  on  the  field  of  battle  ?  Surely  they 
teach  no  such  things.  But  these  dealings  of  the  Lord  with 
us  do  seem  to  be  intended  :  1.  To  try  us,  that  we  may  know 
what  manner  of  spirit  we  are  of,  and  see  what  is  in  us. 
There  has  long  been  much  said  and  little  done  among  us 
for  Africa.  We  have  abounded  in  professions  and  speeches 
touching  that  "  nation  scattered  and  peeled."  From  one 
end  of  the  land  to  the  other,  from  our  halls  of  National 
Legislation  to  our  most  obscure  assemblies,  orators  have 
consumed  their  energies  in  telling  how  we  ought  to  feel 
and  act  toward  Africa.  Every  pulpit  in  the  land  has  had 
its  champion  for  the  evangelization  of  Africa.  At  last  the 
churches  of  this  country  by  a  great  effort  caused  their  zeal 


THE   RELATIONS   OF   AMERICA   TO   OTHER  LANDS.        345 

to  rise  so  high  as  to  send  some  of  their  number  to  do  the 
work  of  the  Lord  in  Africa.  If  God  takes  them  away,  we 
may  see  how  much  earnestness  there  is  among  us,  how 
much  faith  we  have  in  the  promises,  and  how  much  sin- 
cerity there  was  in  our  avowed  love  to  the  people  of  that 
land.  In  many  parts  of  the  world,  four  out  of  five  of  all 
the  strange  merchants  who  attempt  to  remain  two  success- 
ive years,  die  before  the  end  of  the  second  year ;  and  yet 
how  soon  are  all  such  vacancies  filled  up.  What  port  is  so 
dismal  through  disease  and  death  that  it  has  not  its  full 
quota  of  merchants  ?  Now  these  merchants  by  their  con- 
duct prove  themselves  to  be  sincere  in  desiring  wealth  by 
the  trade  of  such  ports.  In  like  manner  God  would  let  us 
see  whether  we  are  sincere  in  seeking  not  to  acquire,  but 
to  communicate  the  true  riches  to  dying  millions.  All  our 
churches  profess  to  feel  much  for  Africa.  Now  let  us  see 
if  they  are  sincere,  or  whether  it  is  mere  talk. 

2.  Our  intercourse  with  Africa,  until  the  abolition  of  the 
slave-trade,  was  marked  with  an" immense  and  horrible 
waste  of  human  life  to  the  inhabitants  of  that  continent ; 
and  therefore,  to  remind  us  of  our  misdeeds,  to  humble  us 
before  God,  and  to  bring  us  to  deep  and  genuine  repent- 
ance for  our  sins,  these  things  may  be  permitted  to  occur. 
That  neither  this. nation  nor  Great  Britain  will  be  honored 
in  the  evangelization  of  Africa  until  there  is  more  humil- 
ity— more  profound  self-abasement — more  thorough  and 
general  repentance  among  American  and  British  Christians 
for  the  wrongs  inflicted  on  that  continent,  is,  to  say  the 
least,  probable.  Such  occurrences  as  the  sudden  removal 
of  our  missionaries,  ought  to  make  us  feel  as  the  sons  of 
Leah  when  in  trouble  in  Egypt:  "We  are  verily  guilty 
concerning  our  brother,  in  that  we  saw  the  anguish  of  his 
soul,  when  he  besought  us,  and  we  would  not  hear,  there- 
fore is  this  distress  come  upon  us."     Gen.  xlii.,  21.     And 

P2 


346  PASTOEAL   THEOLOGY. 

afterward,  when  in  still  greater  distress,  Judah,  as  a  mouth 
for  the  rest,  said :  "  How  shall  we  clear  onrselves  ?  God 
hath  found  out  the  iniquity  of  thy  servants."  Gen.  xliv., 
16.  Some  such  views  do  seem  just.  Let  us  sit  down  in 
the  dust  and  cry :  "Deliver  us  from  blood-guiltiness,  O  God, 
thou  God  of  our  salvation ;  then  will  we  teach  transgressors 
thy  ways,  and  sinners  shall  be  converted  unto  thee."  Then 
we  will  at  least  be  in  a  more  fit  state  to  bear  glad  tidings 
to  the  land  of  blood  and  cruelty. 

3.  There  is  reason  to  fear  that  as  yet  there  has  been  but 
little  fervent  united  prayer  for  Africa.  Some  of  the  Pres- 
byterians have  probably  prayed  for  the  Presbyterian  mis- 
sionaries ;  and  some  of  the  Methodists  have  prayed  for  the 
Methodist  missionaries.  But  when  did  the  churches  of 
America  ever  heartily  or  even  formally  unite  in  implor- 
ing God's  blessing  on  all  evangelical  missions  in  Africa  ? 
Whether  it  be  not  high  time  for  all  missionary  societies  to 
make  a  united  call  on  the  churches  to  observe  a  day  of 
fasting,  of  humiliation,  of  confession,  of  searching  Jerusa- 
lem with  candles,  and  of  supplication  in  reference  to  Africa, 
is  worthy  of  deliberation.  Prayer  is  the  best  means  of  do- 
ing good.     It  is  essential  to  the  success  of  missions. 

4.  As  the  continent  to  be  evangelized  is  very  extensive 
and  vastly  populous,  presenting  mighty  obstacles  to  our 
progress — in  fine,  as  the  work  to  be  done  is  incalculably 
great,  the  course  that  God  in  his  holy  providence  is  pursu- 
ing toward  us  is,  perhaps,  the  only  one  that  would  open  our 
eyes  to  the  inestimable  worth  of  the  prize  for  which  we 
contend.  Let  a  few  scores  of  holy  men  be  offered  upon 
the  sacrifice  and  service  of  the  Church's  faith  in  behalf  of 
Africa,  and  we  can  point  to  their  bones  and  say :  "  By  the 
grace  of  God  were  these  left  here,  and  by  the  same  grace 
will  we  leave  similar  monuments  of  our  zeal  and  love  on 
every  cape  and  at  the  head  of  every   inlet  on  Africa's 


THE   EELATIONS   OF   AMEEICA  TO   OTHEE  LANDS.        347 

coast ;  yea,  we  will  whiten  her  shores  with  our  bones  ere 
we  will  consent  to  let  her  alone  in  sin  and  death."  Let  ns 
adopt  the  words  of  Melville  Cox,  words  that  can  not  be 
surpassed  in  solemnity,  in  interest,  and  in  holy  wisdom  by 
those  of  any  uninspired  mortal :  "  Let  not  Africa  be  given 
up,  though  thousands  fall."  The  young  and  lovely  Mrs. 
Jane  Wilson,  whose  bones  lie  a  thousand  miles  in  the  in- 
terior of  Africa,  sent  to  her  widowed  mother  and  only 
sister  this  message:  "I  am  glad  I  came  to  this  land;" 
then  kissed  her  babe  and  died. 

5.  The  Lord,  by  taking  to  heaven  those  who  are  prepared 
to  die,  does  them  a  great  kindness.  "  It  is  better  to  depart 
and  be  with  Christ,"  than  to  have  even  Paul's  gifts  and 
graces  and  success  on  earth.  Of  course  it  is  better  than 
to  be  a  modern  missionary  in  Western  Africa.  "  We  mourn 
not  as  those  that  have  no  hope."  When  the  hour  of  Jesus 
was  nigh  at  hand,  he  must  needs  go  to  Jerusalem.  So 
when  the  hour  of  these  holy  men  was  nigh  at  hand,  they 
must  needs  go  to  Africa.  As  one  goes  and  enters  heaven, 
it  just  creates  a  vacancy  for  another  to  go  and  ripen  for 
heaven,  and  then  give  place  to  others.  It  is  said  that  candi- 
dates for  promotion  in  the  army  and  navy  love  not  times 
of  peace  and  continued  life  among  their  superiors.  Such 
times  hold  them  back.  And  can  not  our  "  young  men,  who 
are  strong"  in  Christ  Jesus,  rejoice  at  the  opening  of  the 
door  for  them  to  enter  into  great  labors,  and  a  speedy  "rec- 
ompense of  reward,"  even  though  it  be  by  crowning  an- 
other brother  in  heaven  to  make  room  for  them  %  And  this 
leads  to  the  last  remark : 

6.  That  these  numerous  and  sudden  deaths  furnish  per- 
haps the  only  hope  that  we  shall  soon  obtain  any  thing  like 
an  adequate  supply  of  missionaries  for  Africa.  Perhaps 
the  death  of  the  good  Harriet  Newell  has  been  the  means 
of  raising  up  more  missionaries  for  the  heathen  world  than 


348  PASTOEAL   THEOLOGY. 

the  life  of  any  missionary  who  has  toiled  for  twenty  years 
on  heathen  ground.  The  great  interest  felt,  and  success 
had,  by  the  United  Brethren  in  their  West  India  Missions, 
can  easily  be  traced  to  some  extent  to  the  exceeding  great 
mortality  attending  the  first  plantation  of  those  missions. 
In  regard  to  Africa,  things  will  doubtless  in  the  end  work 
in  the  same  way.  The  death  of  Samuel  J.  Mills,  and  of 
others,  has  already  had  a  most  blessed  effect  in  behalf  of 
Africa. 

To  the  remnants  of  those  numerous,  powerful,  and  war- 
like tribes  of  aborigines  of  North  America,  we  owe  a  debt 
of  love  not  easily  estimated.  Bad  men  among  us  oppress- 
ed them,  have  broken  faith  with  them.  Let  us  do  works 
meet  for  repentance.  One  has  said :  "  It  is  true  we  have 
no  millions  to  be  preached  to  in  a  single  language.  Here 
are  no  splendid  temples  of  idolatry  to  be  overthrown.  In- 
fanticide is  not  to  be  arrested  in  parents,  nor  widows  res- 
cued from  the  funeral  pyre.  No  car  of  Juggernaut  is 
driven  on  the  plains  of  Missouri  or  Arkansas.  No  offerings 
are  committed  to  the  Mississippi,  under  the  mistaken  be- 
lief that  its  waters  are  sacred.  Nor  do  thousands  of  zealous 
devotees  wander  to  a  shrine  of  brick,  which  is  supposed  to 
contain  a  few  hairs  of  Buddha  or  Vishnu.  But  here,  in 
the  bosom  of  our  own  territory,  exist  more  than  two  hun- 
dred thousand  men,  women,  and  children,  each  of  whom 
has  a  soul  to  save  or  to  lose.  Great  numbers  of  these  peo- 
ple speak  the  same  language,  and  no  small  portion  of  them 
are  favorably  situated  to  practice  agriculture,  grazing,  and 
the  mechanical  arts.  Most  of  them  have  annuities  to  aid 
in  the  incipient  work  of  civilization.  They  are  not  besot- 
ted, like  seven  eighths  of  the  caste-ridden  population  of  In- 
dia, with  the  idea  of  a  degraded  birth.  Nobler  sentiments 
of  natural  liberty  never  were  uttered  than  those  which  are 
embalmed  in  the  history  of  their  orators  and  warriors. 


THE  EELATIONS  OF  AMEEICA  TO  OTHEE  LANDS.    349 

Their  simple  arts  of  magic  and  manito-worship  totter  with 
a  touch.  .  .  .  We  owe  them  a  great  debt.  Our  duty  as 
philanthropists  and  our  duty  as  Christians  coincide.  We 
fully  respond  to  the  sentiment  of  one  of  the  recent  dele- 
gates from  the  Congregational  Churches  of  England,  that 
our  first  and  most  imperious  duty,  with  respect  to  heathen 
nations,  is  at  home."  If  we  give  not  the  Gospel  to  these 
tribes,  they  will  not  have  it. 

The  Indian  tribes  in  New  Mexico  and  California  deserve 
attention.  I  would  respectfully  suggest  whether  some  of 
our  Foreign  Missionary  Boards  ought  not  immediately  to 
send  two  or  three  hardy,  faithful  men  to  explore  those 
countries.  Some  of  the  Indian  tribes  are  very  powerful, 
warlike,  and  predatory.  Like  the  Camanches,  they  are  great 
horsemen.  Such  are  the  Navajoes  and  Apaches.  They 
will  probably  prove  so  hostile  and  predatory  that  dragoons 
and  rangers  will  cut  them  to  pieces.  One  severe  chastise- 
ment may  possibly  change  their  temper,  but  hardly  will. 
Then  there  are  the  numerous  tribes  of  "  Diggers,"  hardly 
elevated  in  habits  above  the  "  prairie  dog,"  but  still  having 
immortal  souls.  Can  any  thing  be  done  for  them  %  There 
are  other  tribes  of  a  character  opposite  to  both  of  the  pre- 
ceding classes.  I  especially  refer  to  the  Pimos,  the  Soones, 
the  Moquis,  and  the  Coco  Maricopas.  These  tribes  are  op- 
posed to  war,  though  they  punish,  sometimes  terribly,  those 
who  prey  upon  them.  They  never  prey  except  in  retalia- 
tion. They  live  in  dense  settlements,  in  permanent  huts 
and  cabins.  They  irrigate  their  lands.  .They  grow  corn, 
beans,  pumpkins,  etc.  They  grow  and  manufacture  cotton. 
They  are  friendly  to  Americans.  They  hunt  Yevy  little. 
They  seem  docile.  The  Maricopas  are  shrewd,  and  are 
said  to  learn  languages  with  much  facility.  The  influence 
of  successful  missions  among  these  tribes  would  be  happy 
in  many  ways.     As  a  special  motive  to  Americans  to  sus- 


350  PASTOEAL   THEOLOGY. 

tain  missions  there,  I  might  urge  that  these  missions  would 
furnish  safe  and  pleasant  resting-places  to  many  weary 
and  sick  travelers,  and  many  a  child  of  prayer  would  prob- 
ably close  his  eyes  in  death  there,  surrounded  by  Christian 
friends,  who  would  point  his  dying  eyes  to  the  Lamb  of 
God,  who  taketh  away  the  sins  of  the  world.  Many  a 
Christian  parent,  who  now  cares  little  for  these  people,  will 
live  to  hear  that  his  son  died  among  the  Pimos  after  a 
lingering  illness. 

Such  are  some  of  the  peculiar  and  pressing  claims  of 
vast  portions  of  the  earth  on  the  Christians  of  these  United 
States.  It  may  also  be  stated  that,  while  these  calls  and 
claims  have  all  the  urgency  stated,  there  are  but  few  cour- 
tries  where  our  people  would  labor  under  any  peculiar  dis- 
advantages in  publishing  the  Gospel  of  the  grace  of  God. 


CHAPTER  XXXI. 

THE   SUEE   SUCCESS   OF   EVANGELIZATION. 

Missions  will  succeed.  The  zealous  and  judicious  labors 
of  good  men  in  spreading  the  Gospel  are  not  idle.  No 
stronger  argument  can  be  made  than  that  for  the  encour- 
agement of  pious  and  scriptural  labors  in  evangelizing  the 
world.     Let  us  look  at  it  calmly  and  candidly. 

I.  If  there  is  any  thing  toward  which  the  eyes  of  pious 
men  ever  turn  with  profound  and  peculiar  interest,  it  is 
the  death  of  Christ.  It  was  the  burden  of  prophecy.  It 
gave  meaning  to  the  types.  It  has  ever  been  the  strength 
of  hope  to  the  righteous.  On  this  theme  the  fire  of  the 
prophets  burned  with  intensity.  Since  our  Lord  died  on 
Calvary,  the  enlightened  and  spiritual  members  of  his 
Church  have  sung,  "  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ."  In  the  modern  as- 
tronomy, the  sun  holds  no  more  important  place  than  that 
which  in  pure  Christianity  is  filled  by  the  death  of  Christ. 
It  is  the  great  central  truth  of  the  system.  A  world  with- 
out a  God  would  not  be  more  an  object  of  commiseration 
than  a  Church  of  sinful  men  without  a  crucified  Saviour. 
No  tragedy  compares  with  the  scenes  of  that  upper  room, 
of  Gethsemane,  of  the  judgment -hall,  and  of  Calvary. 
Yet  there  is  something  in  the  death  of  Christ  far  more 
moving  than  its  tragic  power.  The  pious  mind  looks  upon 
those  amazing  sufferings,  and  asks  their  cause.  The  Word 
of  God  answers,  The  mysterious  sufferer  was  drinking  the 
wine  of  the  wrath  of  God,  was  expiating  human  guilt,  was 
redeeming  sinners,  was  treading  the  wine-press  alone.    Je- 


352  PASTORAL   THEOLOGY. 

hovah  was  smiting  the  man  that  was  his  fellow.  The  glit- 
tering sword  of  eternal  justice  was  buried  in  the  bosom  of 
spotless  innocence.  Jesus  was  laying  the  foundations  of 
his  vast  kingdom  in  righteousness  and  in  a  plenty  of  jus- 
tice ;  in  truth  and  faithfulness,  without  fiction  or  false- 
hood, mistake  or  deception ;  in  love  and  mercy,  endless  and 
fathomless ;  in  wisdom  and  in  power ;  meeting  all  the  de- 
mands of  Heaven's  law,  and  all  the  requirements  of  man's 
conscience.  If  we  reverently  inquire  what  occupied  the 
mind  of  this  Holy  Sufferer  while  in  his  agony,  inspiration 
gives  the  response.  He  was  thinking  of  the  glory  of  his 
Father.  His  thoughts  were  running  on  the  peace,  unity, 
purity,  growth,  and  preservation  of  his  Church.  For  a 
moment  he  thought  of  his  aged  mother,  now  perhaps  a 
widow,  and  committed  her  to  his  friend.  Again,  he  grant- 
ed salvation  to  the  only  man  that  asked  of  him  any  favor, 
and  bore  the  cup  of  blessing  to  the  parched  lips  of  the 
penitent  thief.  To  the  inquiry ,What  sustained  him  in  that 
awful  hour  ?  the  answer  is,  His  divinity  was  his  efficient 
support.  But  the  Bible  goes  further.  It  lifts  the  veil  from 
the  rational  soul  of  the  sufferer  in  that  hour  of  shame  and 
wrath.  Paul  has  told  us  many  a  great  truth,  and  many  a 
sweet  truth  respecting  Christ.  He  says  it  was  for  the  joy 
set  before  him  that  Christ  endured  the  cross,  despising  the 
shame.  Heb.  xii.,  2.  The  joy  set  before  him  consisted  in 
good  part  in  the  sure  prospect  of  the  return  of  countless 
millions  of  sinners,  coming  home  to  Zion  with  songs  and 
everlasting  joy  upon  their  heads.  He  looked  down  the 
whole  length  of  the  vale  of  coming  years,  and  saw  myriads 
returning  to  duty  and  to  God.  This  sustained  him.  He 
knew  that  his  seed  would  for  number  be  like  the  drops 
of  the  morning  dew — a  seed,  not  of  one  generation,  nor  of 
one  century,  nor  of  ten  centuries,  but  a  seed  that  should  be 
increasing  while  sun  and  moon  endure  —  a  seed  not  mean 


THE   SUEE   SUCCESS   OF  EVANGELIZATION.  353 

and  despicable,  but  a  chosen  generation,  a  royal  priesthood, 
a  holy  nation,  a  peculiar  people. 

Glory  to  God  in  the  highest,  that  among  those  cast  out 
in  their  blood  are  millions  of  whom  we  may  hope  that 
Jesus  remembered  them  in  the  tenderness  of  redeeming 
love,  while  he  agonized  in  the  garden  and  on  the  cross. 
We  may  surely  expect  that  the  kingdoms  of  the  world 
shall  become  the  kingdoms  of  our  Lord  and  Saviour. 
Such  a  vision  sustained  him  in  his  agony.  We  know  that 
he  has  not  died  in  vain.  We  know  that  he  shall  not  fail 
nor  be  discouraged  until  he  have  set  judgment  in  the  earth. 
We  know  that  he  never  rejoiced  in  a  thing  of  naught. 
"  He  shall  divide  the  spoil  with  the  strong,  because  he  hath 
poured  out  his  soul  unto  death."  Isa.  liii.,  12.  We  are 
not  called  to  preach  salvation  to  a  world  for  which  Christ 
neither  cared,  nor  wept,  nor  died.  "From  everlasting, 
when  there  were  no  depths,  before  the  mountains  were  set- 
tled, he  rejoiced  in  the  habitable  parts  of  his  earth,  and 
his  delights  were  with  the  sons  of  men."  Prov.  viii.,  23- 
25,  31.  On  the  cross  his  thoughts  and  his  delights  were 
the  same. 

This  doctrine  of  the  death  of  Christ  lies  at  the  founda- 
tion of  all  that  brings  hope  to  man.  There  is  no  stronger 
argument  than  that  based  on  it.  If  a  dying  Saviour  can 
redeem,  a  living  Saviour  can  get  the  victory.  All  the  re- 
deemed on  earth,  as  well  as  those  in  heaven,  know  by  ex- 
perience something  of  his  love,  and  power,  and  grace. 
Each  has  sung : 
"  I  was  a  stricken  deer  that  left  the  herd  long  since : 

With  many  an  arrow,  deep  infixed,  my  panting  side  was  charged, 

When  I  withdrew  to  seek  a  tranquil  death  in  distant  shades. 

There  I  was  found  by  one,  who  had  himself  been  hurt  by  archers; 

In  his  side  he  bore,  and  in  his  hands  and  feet,  the  cruel  scars. 

With  gentle  force  soliciting  the  darts,  he  drew  them  forth, 

And  healed,  and  bade  me  live." 


354  PASTOEAL   THEOLOGY. 

If  we  are  called  of  God  to  preach  his  Word  and  point 
men  to  the  Saviour,  we  speak  of  a  Jesus  whom  we  know, 
and  whom  having  not  seen  we  love. 

Nor  should  wTe  forget  that  as  the  blood  of  Christ  shall 
never  lose  its  power,  so  neither  shall  the  ^doctrine  of 
Christ's  death.  "The  sage  explores  till  wisdom  falls 
asleep,"  and  is  yet  the  slave  of  sin.  The  philosopher  spec- 
ulates till  he  is  lost  in  labyrinths  of  perplexity,  but  his  con- 
science finds  no  rest.  The  outrageous  sinner  is  corrected 
by  his  own  iniquities,  and  punished  by  his  own  transgres- 
sions; but  his  enmity  is  unslain.  The  blinded  formalist 
sews  together  the  filthy  rags  of  his  own  righteousness ;  but 
his  nakedness  still  appears.  The  ferocious  savage  scorns 
the  sublime  and  refined  sentiments  of  a  high  civilization, 
and  the  prejudiced  heathen  devotee  laughs  to  scorn  the 
doctrines  o£  a  pure  theism.  All  these  wax  worse  and 
worse  until  they  are  tanght  from  heaven  the  fact  and  the 
intent  of  the  death  of  the  Son  of  God.  Then  with  one 
consent  they  begin  to  cease  to  do  evil ;  and  each  of  them 
says,  "  If  this  Saviour  died  for  me,  then  he  shall  be  my 
Saviour ;"  and  the  lion  puts  on  the  nature  of  the  lamb ; 
the  spirit,  as  ungovernable  as  a  storm  and  as  fierce  as  a 
tempest,  is  calmed — subdued ;  the  heart,  as  hard  as  ada- 
mant, is  melted ;  pride  falls  down  in  adoring  humility ; 
the  self-righteous  covers  his  nakedness  with  garments  of 
salvation ;  and  enmity  lays  down  all  her  arms,  opens  her 
store-house,  and,  like  a  thoughtless  prodigal,  pours  out  her 
gifts  in  honor  of  the  great  High-Priest  of  our  profession. 
This  blessed  doctrine  is  still  the  wisdom  of  God,  and  the 
power  of  God  unto  salvation.  "We  have  a  Gospel  to 
preach,  and  it  contains  the  most  melting  story  ever  recited. 
It  is  the  glorious  Gospel  of  the  happy  God.  Look  at  it  as 
we  may,  and  the  death  of  Christ  is  the  foundation  of  hope 
for  the  nations  and   of  encouragement  to  the  Church. 


THE   SUEE   SUCCESS   OF  EVANGELIZATION.  355 

Earth  and  heaven  shall  yet  sing :  "  Now  is  come  salvation, 
and  strength,  and  the  kingdom  of  our  God,  and  the  power 
of  his  Christ."  The  death  of  Christ  secures  this  sublime 
event. 

II.  Having  died  for  us,  Christ  left  not  our  cause,  but 
became  our  intercessor  in  heaven.  For  this  work  he  is 
eminently  fitted.  He  well  understands  our  cause;  he  is 
incapable  of  betraying  it;  he  knows  what  human  guilt, 
and  human  weakness,  and  human  wickedness,  and  human 
wretchedness  are.  He  is  equal  with  God.  Because  he  is 
Christ  the  righteous,  he  is  well-pleasing  to  God. 

Christ's  intercession  "is  not  a  humble,  dejected  suppli- 
cation, which  beseems  not  that  glorious  state  of  advance- 
ment of  which  he  is  possessor,  who  sitteth  at  the  right  hand 
of  the  Majesty  on  high."  So  far  from  this,  it  is  rather 
"  an  authoritative  presenting  himself  before  the  throne  of 
his  Father,  sprinkled  with  his  own  blood,  for  the  making 
out  to  his  people  all  spiritual  things  that  are  procured  by 
his  oblation."  So  that  what  would  be  wicked  in  our 
prayers  is  quite  fitting  in  his  intercession.  He  says, 
"Father,  I  will."  No  sinner,  no  mere  creature,  may  so 
address  God.  Bat  our  intercessor  may  thus  speak,  and  his 
will  shall  have  the  force  of  law.  The  intercession  of  the 
high-priest  under  the  law  throws  some  light  on  the  inter- 
cession of  our  Saviour.  Fitly  arrayed,  and  wearing  his 
breast-plate  containing  the  names  of  the  chosen  tribes,  he 
took  the  burning  coals  of  fire  from  off:  the  altar,  and  the 
appointed  sweet  incense,  and  came  within  the  veil,  and  put 
the  incense  upon  the  fire ;  and  the  cloud  of  incense  covered 
the  mercy-seat.  Then  he  took  the  blood,  which  had  just 
been  shed,  and  sprinkled  it  on  the  propitiatory  seven  times, 
and  then  confessed  the  errors  of  the  people,  and  sued  for 
mercy  in  their  behalf.  So  "  Christ  being  come  a  high- 
priest  of  good  things  to  come,  by  a  greater  and  more  per- 


356  PASTORAL  THEOLOGY. 

feet  tabernacle,  not  made  with  hands,  neither  by  the  blood 
of  goats  and  calves,  but  by  his  own  blood,  he  entered  in 
once  into  the  holy  place,  having  obtained  eternal  redemp- 
tion for  us."  Iieb.  ix.,  11,  12.  Those  for  whom  this  in- 
tercession is  made,  though  in  themselves  most  unworthy, 
have  long  been  objects  of  divine  and  tender  regard.  "  I 
have  loved  thee  with  an  everlasting  love,"  says  God  to  his 
people.  Christ  and  his  Father  are  one  in  being,  one  in. 
counsel.  So  that  the  intercession  of  our  Saviour  fully  co- 
incides wTith  the  love  of  the  Father,  and  so  must  prevail. 
The  Scripture  abundantly  testifies  the  efficacy  of  Christ's 
mediation  in  our  behalf.  Just  before  his  passion,  our  Lord 
said :  "  Father,  I  thank  thee  that  thou  hast  heard  me ;  and  I 
knew  that  thou  nearest  me  always."  John  xi.,  41, 42.  For 
ages  the  saints  have  been  assured  of  a  final  and  glorious 
triumph  by  the  power  of  the  intercession  of  our  great  High- 
Priest.  Millions  of  saints,  in  the  hour  of  trial  and  des- 
pondency, have  with  hope  and  joy  heard  the  words,  "  Si- 
mon, Simon,  behold  Satan  hath  desired  to  have  you,  that 
he  may  sift  you  as  wheat,  but  I  have  prayed  for  thee  that 
thy  faith  fail  not."  Luke  xxii.,  31,  32.  Upon  this  strong 
rock  God's  people  have  stood  and  sung  the  song  of  Mir- 
iam :  "  The  Lord  hath  triumphed  gloriously."  God  him- 
self has  closely  connected  the  greatness  and  certainty  of 
Christ's  reward  with  his  glorious  intercession :  "  Thou  art 
my  Son ;  this  day  have  I  begotten  thee.  Ask  of  me,  and 
I  will  give  thee  the  heathen  for  thine  inheritance,  and  the 
uttermost  parts  of  the  earth  for  thy  possession."  Psa.  ii., 
7,  8.  Is  not  this  enough  ?  We  can  have  no  higher  assur- 
ance of  the  final  triumph  of  the  truth  than  that  given  by 
the  intercession  of  Christ.  Unbelief  may  demand  other 
ground  of  confidence,  but  faith  is  satisfied. 

III.  The  absolutely  certain  success  of  missions  may  also 
be  learned  from  the  covenant  of  redemption.     Some  sound 


THE   SUEE   SUCCESS   OF   EVANGELIZATION.  357 

and  able  divines  do  not  distinguish,  between  the  covenant 
of  redemption  and  the  covenant  of  grace ;  but  there  seems 
to  be  good  ground  for  the  distinction.  In  the  covenant  of 
redemption,  the  Father  and  the  Son  are  the  equal  parties. 
In  the  covenant  of  grace,  God  and  man  are  the  unequal 
parties.  The  covenant  of  redemption  was  made  in  eterni- 
ty, before  all  wTorlds.  The  covenant  of  grace  was  made  in 
time,  after  the  creation  and  fall  of  man.  The  parties  to 
the  covenant  of  redemption  had  in  each  other  infinite  con- 
fidence, and  so  no  surety  was  required.  The  parties  to  the 
covenant  of  grace  had  no  confidence  in  each  other,  and 
therefore  a  daysman,  that  could  lay  his  hand  upon  them 
both,  was  indispensable.  The  Father  and  the  Son  had  the 
same  glorious  nature.  They  were  one  in  essence.  They 
needed  none  to  reconcile  them.  God  is  one.  God  and 
man  possessed  natures  wholly  different.  God  was  angry 
with  man  every  day,  and  man  was  in  a  state  of  enmity 
against  God.  To  reconcile  them  there  must  be  a  media- 
tor. Thus  much  for  the  distinction  between  these  cove- 
nants. 

In  the  covenant  of  redemption,  God  promised  the  sub- 
jection of  all  flesh  to  Christ.  The  Scriptures  most  full  on 
this  are  a  maschil  of  Ethan  the  Ezrahite  found  in  the  eighty- 
ninth  Psalm.  Eead  it.  See  also  the  forty-ninth  chapter 
of  the  evangelical  prophet.  Hear  some  of  the  words  of 
this  latter  seer :  "  The  Lord  said  unto  me,  Thou  art  my 
servant,  O  Israel,  in  whom  I  will  be  glorified.  Then  I  said, 
I  have  labored  in  vain,  I  have  spent  my  strength  for  naught, 
and  in  vain :  yet  surely  my  judgment  is  wTith  the  Lord,  and 
my  work  with  my  God.  And  now,  thus  saith  the  Lord 
that  formed  me  from  the  womb  to  be  his  servant,  to  bring 
Jacob  again  to  him.  Though  Israel  be  not  gathered,  yet 
shall  I  be  glorious  in  the  eyes  of  the  Lord,  and  my  God 
shall  be  my  strength.     And  he  said,  It  is  a  light  thing  that 


358  PASTORAL   THEOLOGY. 

thou  shouldest  be  my  servant  to  raise  up  the  tribes  of  Jacob, 
and  to  restore  the  preserved  of  Israel :  I  will  also  give  thee 
for  a  light  to  the  Gentiles,  that  thou  mayest  be  my  salva- 
tion unto  the  end  of  the  earth.  Thus  saith  the  Lord,  the 
Redeemer  of  Israel,  and  his  Holy  One,  to  him  whom  man 
despiseth,  to  him  whom  the  nation  abhorreth,  to  a  servant 
of  rulers,  Kings  shall  see  and  arise,  princes  also  shall  wor- 
ship, because  of  the  Lord  that  is  faithful,  and  the  Holy  One 
of  Israel,  and  he  shall  choose  thee.  Thus  saith  the  Lord, 
In  an  acceptable  time  have  I  heard  thee,  and  in  a  day  of 
salvation  have  I  helped  thee :  and  I  will  preserve  thee,  and 
give  thee  for  a  covenant  of  the  people,  to  establish  the  earth, 
to  cause  to  inherit  the  desolate  heritages ;  that  thou  mayest 
say  to  the  prisoners,  Go  forth ;  to  them  that  are  in  dark- 
ness, Shew  yourselves.  .  .  .  Behold,  these  shall  come  from 
far :  and  lo,  these  from  the  north  and  from  the  west ;  and 
these  from  the  land  of  Sinim."     Isa.  xlix.,  3-9, 12. 

In  understanding  this  passage,  it  may  aid  us  to  remem- 
ber :  1.  The  name  "  Israel"  in  the  first  verse  quoted  is  sup- 
posed to  refer  to  Christ,  the  true  Prince  that  prevails  with 
God. 

2.  The  promise  of  reward  for  services  rendered  by  the 
Son  seems  to  be  made  by  the  Father,  and  upon  his  estimate 
of  what  was  right.  The  work  of  salvation  is  as  agreeable 
to  the  Father  as  to  the  Son.  The  Father  required  no  me- 
diation to  make  him  placable  or  benevolent.  Christ  died 
not  to  make  his  Father  merciful,  but  to  enable  him  to  be 
just  in  justifying  the  ungodly. 

3.  The  promise  here  made  is  so  large  that  if  the  Jewish 
Church  were  left  out  of  the  account,  the  reward  should 
still  be  glorious.  The  end  of  the  earth,  the  Gentiles,  the 
prisoners,  the  people  in  darkness,  and  the  desolate  herit- 
ages, are  forms  of  expressions  denoting  the  vastness  of  the 
empire  secured. 


THE   SUKE   SUCCESS   OF   EVANGELIZATION.  359 

4.  It  is  a  matter  of  interest  tliat  in  this  prophecy  the 
greatest  empire  of  the  world  now  and  for  thousands  of 
years  past  is  particularly  mentioned.  By  the  land  of  Sinim 
we  are  to  understand  China. 

5.  The  grant  here  made  is  upon  the  faithfulness  of  the 
Father  (verse  7).  God,  who  can  not  lie,  has  said  these 
things  shall  surely  be  done :  and  they  shall  be  done. 

6.  These  and  like  Scriptures  reveal  a  glorious  covenant 
between  the  Father  and  the  Son,  stipulating  that  nations 
the  most  degraded,  and  the  most  remote  from  the  scenes  of 
prophecy,  are  embraced  in  the  compassings  of  redeeming 
mercy.  He  knew  that  a  great  and  vast  people  had  been 
given  him  by  the  Father,  and  he  said,  "All  that  the  Father 
giveth  me  shall  come  to  me."     John  vi.,  37. 

IV.  We  are  no  less  assured  of  the  success  of  missions  by 
the  engagements  of  the  covenant  of  grace. 

In  this  covenant  both  God  the  Father  and  Christ  the 
Surety  pledge  the  divine  faithfulness  to  the  fulfillment  of 
every  promise.  This  covenant  secures  to  all  believers  every 
spiritual  blessing,  by  which  lost  men  can  become  entitled 
to  eternal  glory,  and  fitted  for  the  enjoyment  of  God.  But 
some  of  its  most  cheering  and  enlarged  promises  have 
special  reference  to  the  glory  and  amplitude  of  Christ's 
reward.  The  very  first  promise  was,  "The  seed  of  the 
woman  shall  bruise  the  serpent's  head."  Such  a  deadly 
blow  as  is  implied  in  bruising  his  head  involves  a  great 
deal,  and  leads  us  to  expect  the  most  glorious  changes  for 
the  better.  To  Abraham  God  said,  "  In  thy  seed  shall  all 
the  families  of  the  earth  be  blessed."  In  later  times,  by  the 
son  of  Beeri,  Jehovah  says :  "  I  will  betroth  thee  unto  me 
forever :  yea,  I  will  betroth  thee  unto  me  in  righteousness, 
and  in  judgment,  and  in  loving  kindness,  and  in  mercies. 
I  will  even  betroth  thee  unto  me  in  faithfulness.  .  .  .  And 
I  will  have  mercy  upon  her  that  had  not  obtained  mercy ; 


360  PASTOEAL   THEOLOGY. 

and  I  will  say  to  them  which  were  not  my  people,  Thou  art 
my  people ;  and  they  shall  say,  Thou  art  my  God."  Hos. 
ii.,  19,  20,  23.  By  another  prophet  God  thus  covenants 
with  his  Church :  "  No  weapon  that  is  formed  against  thee 
shall  prosper."  Isa.  liv.,  17.  Again  :  "  The  Gentiles  shall 
come  to  the  brightness  of  thy  rising.  .  .  .  The  abundance 
of  the  sea  shall  be  converted  unto  thee,  the  multitudes  of 
camels  shall  cover  thee,  the  dromedaries  of  Midian  and 
Ephah,  all  they  from  Sheba  shall  come :  they  shall  bring 
gold  and  incense,  and  they  sljall  shew  forth  the  praises  of 
the  Lord.  All  the  flocks  of  Kedar  shall  be  gathered  to- 
gether unto  thee.  .  .  .  The  rams  of  Eebaioth  shall  minister 
unto  thee.  .  .  .  The  sons  of  strangers  shall  build  thy  walls, 
and  their  kings  shall  minister  unto  thee.  The  glory  of 
Lebanon  shall  come  unto  thee,  the  fir-tree,  the  pine-tree, 
and  the  box  together,  to  beautify  the  place  of  my  sanctu- 
ary. .  .  .  The  sons  of  them  that  afflicted  thee  shall  come 
bending  unto  thee,  and  they  that  despised  thee  shall  bow 
themselves  down  at  the  soles  of  thy  feet ;  and  they  shall 
call  thee  the  city  of  the  Lord,  the  Zion  of  the  Holy  One  of 
Israel.  »  .  .  Thy  people  shall  be  all  righteous."  Isa.  lx., 
in  many  places.  These  promises  of  the  covenant  are  all 
sure.  On  them  our  reliance  may  be,  ought  to  be,  both  im- 
plicit and  unlimited.  Even  in  the  hour  of  seeming  dis- 
comfiture, the  Church  may  lift  up  her  head,  and  her  horn, 
and  her  voice,  and  shout,  He  hath  made  with  me  an  ever- 
lasting covenant,  ordered  in  all  things  and  sure. 

Both  of  these  covenants  secure  the  most  glorious  things, 
both  are  unchangeable,  both  are  confirmed  by  promises  and 
oaths.  Neither  of  them  can  be  annulled.  Eor  "  if  it  be 
but  a  man's  covenant,  yet  if  it  be  confirmed,  no  man  disan- 
nulled or  addeth  thereto."  Jesus  shall  see  of  the  travail 
of  his  soul,  and  shall  be  satisfied. 

The  fair  conclusions  from  such  glorious  teachings  are 


THE   SUKE   SUCQESS   OF   EVANGELIZATION.  361 

many   and   cheering.      A   few   of   them   may   be   here 
stated. 

1.  Let  not  the  friends  of  the  Eedeemer  be  soon  shaken 
in  mind,  nor  troubled  by  the  confusions  of  earth,  by  the 
insolence  of  God's  enemies,  by  the  fewness  of  Christ's  real 
friends,  nor  by  the  treachery  of  false  professors.  There 
have  always  been  wicked  men  on  earth,  who  have  taken 
counsel  against  the  Lord  and  against  his  Christ;  but  they 
have  never  prevailed.  Let  us  have  faith  in  God — a  faith 
that  never  falters. 

2.  Let  us  abound  in  prayer.  At  this  time  we  probably 
more  need  an  increase  of  fervent,  effectual  prayer  than  any 
thing  else.  Without  this  counsels  are  timid  or  carnal,  la- 
bor is  vain,  success  is  precarious,  and  God  is  offended. 
When  God  promises  by  the  great  prophet  of  the  River 
Chebar,  "  I  will  increase  them  with  men  like  a  flock,"  he 
adds,  "  I  will  yet  for  this  be  inquired  of  by  the  house  of 
Israel  to  do  it  for  them."  Ezek.  xxxvi.,  37.  In  heaven  the 
golden  vials  full  of  odors  contain  the  prayers  of  saints. 
Rev.  v.,  8.  There  is  no  substitute  for  hearty  calling  upon 
God.  Let  pastors  set  the  example,  and  train  and  encour- 
age their  people  to  much  earnest  prayer  for  the  conversion 
of  the  world. 

3.  It  is  for  a  joy  that  so  much  of  the  work  of  redemption 
is  already  done.  The  ransom  is  all  paid.  Mockery,  spit- 
ting, and  crucifixion  are  over.  The  grave  has  delivered  up 
the  crucified.  The  blood  has  been  sprinkled  on  the  mercy- 
seat.  The  Spirit  has  been  poured  out.  Millions  have  been 
called,  cleansed,  and  saved.  All  the  means  are  provided, 
and  all  the  plans  devised  for  subduing  the  world  to  Christ. 
Let  us  test  their  sovereign  efficacy. 

4.  Let  us  count  no  sacrifice  great,  no  self-denial  irksome, 
if  we  may  but  glorify  God  and  bring  men  to  Christ.  One 
soul  is  worth  all  the  effort  ever  made  by  man  to  save  it. 

Q 


3G2  PASTORAL   THEOLOGY. 

Men  are  perishing.  We  know  of  a  remedy  for  their  mala- 
dies. Let  us  not  keep  silence,  but  proclaim  the  glad  tidings 
of  salvation. 

5.  And  what  the  Christians  of  any  one  age  may  do  for 
the  advancement  of  the  cause  of  the  Redeemer,  they  must 
do  quickly  and  earnestly.  The  night  cometh,  when  no 
man  can  work.  Gordon  Hall  was  right,  and  consulted  his 
own  eternal  happiness  and  the  honor  of  his  Lord  when  he 
refused  ten  thousand  dollars  a  year  for  two  hours  in  each 
of  six  days  in  the  week,  to  be  given  to  secular  employment. 
Oh,  for  a  zeal  that  should  eat  us  up !  We  need  the  baptism 
of  fire — fire  from  heaven. 


CHAPTER  XXXII. 

SAYINGS    FOR    MINISTERS. 

There  is  a  kind  of  professional  literature  transmitted 
from  one  generation  to  another  among  artisans,  farmers, 
merchants,  lawyers,  teachers,  and  physicians.  Why  should 
not  the  same  be  true  of  ministers  of  the  Gospel?  The 
least  cultivated  portions  of  society  have  their  sayings  and 
anecdotes,  which  mightily  influence  their  minds.  It  is 
very  important  that  each  man  should  have  before  his  mind 
the  best  maxims  and  sayings  of  his  calling,  avoiding  such 
as  are  low  or  erroneous. 

The  following  selection  is  made  in  the  hope  that  it  may 
be  useful  to  ministers.  It  may,  at  least,  suggest  a  plan  for 
such  a  selection  as  will  suit  each  one's  case.  Let  every 
man  compile  for  himself  a  body  of  sayings  suited  to  guard 
the  weak  points  of  his  own  character.  If  a  rule  is  sound 
and  rightly  understood,  and  yet  makes  us  uneasy,  we  have 
good  cause  for  suspecting  that  we  have  some  serious  de- 
fect or  fault  of  character. 

Lord  Bacon's  law  maxims,  well  understood,  would  al- 
most make  one  a  lawyer.  They  would  save  a  thoughtful 
man  from  many  a  sad  mistake.  It  would  well  repay  any 
man,  particularly  any  preacher,  to  read  The  Lessons  of 
Proverbs,  by  Richard  C.  Trench.  In  1847  there  was  pub- 
lished in  Princeton,  N".  J.,  a  small  volume  called  The  Rev. 
Matthew  Henry's  Aphorisms  on  the  Ministry,  the  Church, 
and  other  Kindred  Subjects.  It  was  compiled  by  the  Rev. 
Colin  Mclver.  "Whether  the  public  taste  will  call  for  an- 
other edition  is  doubtful,  and  yet  it  contains  many  excel- 


364:  PASTOKAL   THEOLOGY. 

lent  things.  For  valuable  suggestions,  one  may  well  con- 
sult the  Remains  of  Mason,  Brown  of  Haddington,  Cecil, 
and  Kevins ;  also  the  writings  of  Jeremy  Taylor,  and  that 
class  of  rich  old  authors.  The  first  here  given  are  with- 
out regard  to  order  of  subject. 

FROM   GISBORNE. 

"  He  who  solicitously  seeks  to  distinguish  himself  in  the 
pulpit  by  a  display  of  elegance  and  profundity  of  learning, 
proves  himself  deficient  in  some  of  the  leading  virtues 
which  ought  to  characterize  a  Christian  minister." 

EROM   ARCHBISHOP   SECKER. 

"  Discourses  containing  little  that  awakens  drowsy  at- 
tention, little  that  enforces  plainly  and  home  what  men 
must  do  to  be  saved,  leave  them  as  unreformed  as  ever." 

FROM   BISHOP   HOPKINS. 

"  Wicked  ministers  are  like  those  statues  which  in  old 
times  were  set  up  in  cross-ways,  with  their  arms  extended 
to  point  out  the  road  to  passengers,  but  themselves  walked 
not  in  them." 

FROM    SKELTON. 

"  In  no  one  sermon  I  ever  preached,  had  I  one  lesson  for 
myself  and  another  for  my  hearers;  my  heart  and  con- 
science always  made  part  of  my  audience." 

FROM   AMBROSE. 

"Kobert  Bolton,  B.D.,  who  died  1631,  entered  so  deeply 
into  the  work  of  the  ministry,  that  he  said  he  never  deliv- 
ered a  sermon  to  his  people  in  public  till  he  had  preached 
it  to  himself  in  private." 


SAYINGS   FOR  MINISTERS.  365 

FROM   HARRISON. 

"  Did  we  know  and  enjoy  Christ  more,  how  active  would 
it  make  us  in  his  service ;  how  zealous  for  his  glory ;  how 
impatient  of  the  disgrace  which  men,  full  of  themselves, 
but  empty  of  Christ,  are  casting  upon  him." 

FROM   LUTHER. 

"I  always  found  myself  in  the  best  temper  for  study 
when  I  had  first  composed  my  thoughts  and  raised  up  my 
affections  by  prayer." 

v  FROM   OWEN. 

"  To  preach  the  Gospel  properly  is  to  handle  every  sub- 
ject of  discourse  so  as  to  keep  Christ  continually  in  view 
of  the  hearers.  Hast  thou  permitted  greediness  of  studies 
to  eat  up  other  duties  f 

FROM  BISHOP   BURNET. 

"  That  is  not  the  best  sermon  which  makes  the  hearers 
go  away  talking  to  one  another  and  praising  the  speaker, 
but  which  makes  them  go  away  thoughtful  and  serious, 
and  hastening  to  be  alone." 

FROM   CECIL. 

"  If  a  man  has  a  dry,  logical,  scholastic  turn  of  mind, 
we  shall  rarely  find  him  an  interesting  preacher." 

FROM   T.  WATSON. 

"Every  minister  should  engage  both  his  mind  and  his 
heart  in  his  work ;  his  head  with  labor  and  his  heart  with 
love." 


366  PASTOEAL   THEOLOGY, 


FEOM   GISBEET. 

"To  be  excessively  heated,  when  the  subject  admits 
of  only  moderate  warmth,  is  a  kind  of  madness  out  of 
season." 

FEOM   EEYBEZ. 

"  Be  calm  in  general,  in  order  to  be  Tenement  when  the 
proper  juncture  shall  arrive." 

FEOM  BLAIE. 

"  True  eloquence  is  the  art  of  placing  truth  in  the  most 
advantageous  light  for  conviction  and  persuasion.  Be  con- 
cerned much  more  to  persuade  than  to  please." 

FEOM   MASON. 

"  Let  us  aim  in  every  sermon  to  please  God  and  profit 
our  people ;  to  do  them  good,  rather  than  gain  applause." 

FEOM   DE.  WATTS. 

"  Guard  against  a  love  of  pleasure,  a  sensual  temper,  and 
indulgence  of  appetite,  an  excessive  relish  of  wine  and 
dainties.  This  carnalizes  the  soul,  and  gives  occasion  to 
the  world  to  reproach  too  justly." 

FEOM   HOWE. 

"  When  we  see  how  little  is  done,  how  little  effect  the 
Gospel  hath,  for  the  most  part,  it  may  make  many  a  sad, 
misgiving  heart  among  us." 

FEOM   BEIDGES. 

"  Discouragements,  properly  sustained  and  carefully  im- 
proved, will  become  the  most  fruitful  sources  of  eventual 
encouragement  in  the  Christian  ministry;  and  love  to  our 


SAYINGS  FOR  MINISTERS.  367 

work  will  bear  us  on  in  the  midst  of  and  above  all  our 
difficulties." 

FROM   J.  COOK. 

"  The  assuming  magisterial  airs  in  the  pulpit  is  incom- 
patible." 

FROM   J.  NEWTON. 

"  If  I  want  a  man  to  fly,  I  must  contrive  to  find  him 
wings ;  if  I  would  successfully  enforce  moral  duties,  I  must 
advance  evangelical  motives." 

FROM   T.  FULLER. 

"  Surely  that  preaching  which  comes  from  the  soul  most 
works  on  the  soul." 

FROM   BAXTER. 

"  I  have  these  forty  years  been  sensible  of  the  sin  of 
losing  time ;  I  could  not  spare  an  hour." 

FROM   C.  MATHER. 

"Never  did  any  minister  repent  of  his  labor  in  cate- 
chising." 

FROM   MASSILLON. 

"  A  pastor  who  does  not  pray,  who  does  not  love  prayer, 
does  not  belong  to  that  Church  which  prays  without  ceas- 
ing." 

FROM   THE   LIFE   OF   JOSEPH   ALLEINE. 

"  When  he  came  to  any  house  to  take  up  his  abode  there, 
he  brought  salvation  wTith  him  ;  when  he  departed,  he  left 
salvation  behind  him." 

FROM   XAVIER. 

"  East  and  west,  north  and  south,  are  all  indifferent  to 
me,  provided  I  have  an  opportunity  of  advancing  the  glory 
of  our  Lord." 


3G8  PASTORAL   THEOLOGY. 


FROM   UNKNOWN   AUTHORS. 

"  The  art  of  fine  speaking  is  one  thing,  that  of  persuasion 
is  another." 

"  O !  how  much  easier  it  is  to  preach  from  the  under- 
standing than  from  the  heart." 

"  Exclaim  and  thunder  against  vice ;  but  spare  and  re- 
spect persons." 

"A  minister's  acceptance  and  usefulness  depend  as 
much  on  his  conduct  as  on  his  talents." 

"Dull  and  pointless  arrows  are  ill  suited  to  pierce  the 
conscience  of  hardened  sinners." 

"Is  the  skill  and  discernment  employed  in  increasing 
the  resources  and  glory  of  earthly  kingdoms  to  be  com- 
pared with  the  divine  science  of  saving  immortal  souls  ?" 

"  I  fear  many  things,  which  employ  a  large  portion  of 
our  retired  time,  are  studied  rather  as  polite  amusements  to 
our  own  minds,  than  as  things  which  seem  to  have  any  ap- 
parent subserviency  to  the  glory  of  God  and  the  edification 
of  our  flocks." 

"  The  morning  hour  has  gold  in  its  month." 

"  Every  day  in  thy  life  is  a  leaf  in  thy  history." 

"Learning  consists  in  knowing  where  learning  may  be 
found." 

FROM  MATTHEW   HENRY. 

"  "When  God  calls  to  any  service,  he  will  be  sure  to  furnish 
with  necessary  assistance. — Those  whom  God  finds  work 
for,  he  will  find  help  for. — To  those  to  whom  God  gives  a 
charge,  he  will  be  sure  to  give  encouragement. — The  min- 
istry is  the  best  calling,  but  the  worst  trade  in  the  world. — 
That  which  ministers  speak  from  their  own  hearts  is  most 
likely  to  reach  the  hearts  of  their  hearers. — It  is  next  to 
impossible  that  any  thing  of  religion  should  be  kept  up 
without  a  preaching  ministry. — In  times  of  peril,  ministers 


SAYINGS   FOR   MINISTERS.  369 

should  be  examples  of  courage  and  confidence  in  the  di- 
vine goodness. — Who  should  lead,  in  a  good  work,  if  the 
priests,  the  Lord's  ministers,  do  not  ? — He  can  never  be  a 
profitable  seer  who  is  either  always  or  never  alone. — It  well 
becomes  the  fathers  of  the  prophets  to  be  liberal  to  the  sons 
of  the  prophets. — Ministers  do  not  lose  their  labor,  if  they 
be  but  instrumental  to  save  one  poor  soul.  —  Ministers 
should  be  first  and  foremost  in  every  good  work." 

FROM   MCCIIEYNE. 

"Expect  much,  and  much  will  be  given. — Souls  are  per- 
ishing every  day ;  and  our  entrance  into  eternity  can  not 
be  far  distant. — Let  us,  like  Mary,  do  what  we  can,  and  no 
doubt  God  will  bless  it,  and  reward  us  openly. — Seek  to  be 
lamb-like ;  without  this  all  your  efforts  to  do  good  to  others 
will  be  as  sounding  brass  or  a  tinkling  cymbal. — Get  much 
of  the  hidden  life  in  your  own  soul ;  soon  it  will  make  life 
spread  around. — Never  forget  that  the  end  of  a  sermon  is 
the  salvation  of  the  people. — ( Cleave  to  the  Lord;'  not  to 
man,  but  to  the  Lord. — Do  not  fear  the  face  of  men.  Re- 
member how  small  their  anger  will  appear  in  eternity. — 
Oh,  fight  hard  against  sin  and  the  devil.  The  devil  never 
sleeps;  be  ye  also  active  for  good. — But  an  inch  of  time  re- 
mains, and  the  eternal  ages  roll  on  forever;  but  an  inch 
on  which  we  stand  and  preach  the  way  of  salvation  to  the 
perishing  world. — It  is  not  great  talents  God  blesses,  so 
much  as  great  likeness  to  Jesus.  A  holy  minister  is  an 
awful  weapon  in  the  hand  of  God.  —  I  am  just  an  in- 
terpreter of  Scripture  in  my  sermons." — It  is  said  of 
McCheyne, "  He  fed  on  the  Word,  not  in  order  to  prepare 
himself  for  his  people,  but  for  personal  edification.  To 
do  so  was  a  rule  with  him." 

Q2 


370  PASTORAL   THEOLOGY. 

FEOM   CHALMERS. 

"  Do  thou,  O  Lord,  break  my  heart,  arid  then  heal  my 
broken  one. — May  thy  grace,  O  Lord,  open  a  way  for  thy 
Word  into  our  hearts,  and  strengthen  us  to  act  upon  it. — 
Let  me  bridle  my  tongue  so  that  the  impulses  of  passion 
shall  not  hurry  me  into  idle  words." 

FEOM   THOMAS    SHEPAED. 

On  his  death-bed  he  said  to  some  young  ministers,  "Re- 
member :  1.  The  studying  of  every  sermon  costs  tears.  2. 
Before  I  preached  a  sermon,  I  got  good  by  it  myself.  3. 
I  went  to  the  pulpit  as  if  I  were  to  give  up  my  account  to 
my  Master." 

He  used  to  say,  "  God  will  curse  that  man's  labors,  who 
goes  idly  up  and  down  all  the  week,  and  then  goes  into  his 
study  on  a  Saturday  afternoon.  God  knows  that  wTe  have 
not  too  much  time  to  pray  in,  and  weep  in,  and  get  our 
hearts  into  a  fit  frame  for  the  duties  of  the  Sabbath." 

FEOM   MLNUTIUS   M.  FELIX. 

"We  compute  our  nobility  not  by  blood,  but  by  our 
manners." 

"  The  Christian  art  of  possessing  all  things  is  by  desiring 
nothing." 

"  We  had  much  rather  be  able  to  despise  riches  than  to 
possess  them." 

EULES   FOE   GIVING   INSTEUCTION. 

1.  A  little  at  a  time,  and  often  repeated,  is  the  secret  of  suc- 
cess. The  Bible  has  it,  Line  upon  line,  precept  upon  precept. 

2.  When  you  give  a  definition,  let  it  be  clear.  A  good 
description  is  better  than  a  poor  definition. 

3.  Do  not  suppose  your  labor  lost  because  yon  are  not 


SAYINGS   FOE  MINISTERS.  371 

able  to  make  people  understand  every  thing.  "Wonder  is 
broken  knowledge."  Most  of  the  knowledge  in  the  world 
is  of  that  kind. 

4.  Never  upbraid  people  with  a  want  of  capacity;  but 
try  to  interest  them. 

5.  Find  out  the  meaning  of  these  words :  "  Learn  of  me, 
for  I  am  meek  and  lowly." 

6.  Improve  passing  events.  Things  are  often  good  sim- 
ply because  they  are  seasonable. 

7.  Avoid  a  gloomy  countenance  and  manner. 

8.  Yet  beware  of  levity.  Frivolity  on  sacred  themes  is 
shocking  to  a  pious  mind. 

9.  Persevere.  I  once  gave  two  wliole  days  to  teach  a 
child  the  Lord's  Prayer.     I  succeeded. 

ZEAL   AND    CHARITY. 

More  than  a  thousand  years  ago  these  good  rules  were 
proposed  to  Christians : 

"  In  things  necessary,  unity ;  in  things  lawful,  liberty ; 
in  all  things,  charity." 

"  We  ought,  indeed,  to  be  as  lambs  in  our  own  cause, 
but  as  lions  in  the  cause  of  God." — Mrs.  Savage. 

"  In  moody  humors  the  truth  comes  out." 

"In  those  things  that  all  the  people  of  God  are  agreed 
about,  I  wTill  spend  my  zeal ;  and  as  for  other  things  about 
which  they  differ,  I  will  walk  according  to  the  light  God 
has  given  me,  and  charitably  believe  others  do  so  too." — 
Philip  Henry. 

PIETY. 

"  Gospel  holiness  includes  a  heart  broken  for  sin,  a  heart 
broken  off  from  sin,  and  a  perpetual  conflict  with  sin." — 
Medley. 

"  The  wisdom  of  man  lies  not  in  satirizing  the  vices  of 
others,  but  in  correcting  his  own." — Milner. 


372  PASTORAL   THEOLOGY. 

"  To  be  amended  by  a  little  cross,  afraid  of  a  little  sin, 
and  affected  with  a  little  mercy,  is  a  good  evidence  of  grace 
in  the  soul." — Mrs.  Parsons. 

"I  had  rather  see  the  real  impressions  of  a  god-like 
temper  upon  my  own  soul,  than  have  a  vision  from  heaven, 
or  an  angel  sent  to  tell  me  that  my  name  was  enrolled  in 
the  Book  of  Life." 

"  He  who  refuses  to  obey  the  truth  loses  his  power  of 
discerning  truth.  Many  resolve  by  determining  not<to  re- 
solve." 

PREACH   THE   WORD. 

"  The  Word  of  God  is  quick  and  powerful." — Paul. 

"  "When  others  preach  for  the  times,  do  you  preach  for 
eternity.  When  they  preacli  mere  morality,  do  you  preach 
the  love  of  Christ.  When  they  deal  out  metaphysics,  do 
you  proclaim  salvation  by  atoning  blood." 

USE   MUCH   BOLDNESS. 

"  Speak  fearlessly.  Mince  not  your  words.  The  awk- 
wardness of  time  will  be  nothing  in  the  realities  of  eternity." 

"  In  the  next  world,  men  will  not  thank  ministers  for  hav- 
ing spoken  smooth  things,  or  for  having  lustily  cried,  Peace, 
peace,  when  there  was  no  peace.  Whatever  men  may  say 
of  such  preaching  in  this  world,  in  the  next  they  will  curse 
it  all." 

MINISTERS   MUST   GROW. 

"What  was  knowledge  in  the  thirteenth  century  is  ig- 
norance now.  What  was  energy  then  is  imbecility  and 
stupidity  now.  It  becomes  not  our  sacred  profession,  in 
this  period  of  intellectual  progress,  to  remain  like  the  ship 
that  is  moored  to  its  station,  only  to  mark  the  rapidity  of 
the  current  that  is  sweeping  by.  Let  the  intelligence  of 
the  age  outstrip  us  and  leave  us  behind,  and  religion  will 
sinkj  with  its  teachers,  into  insignificance.     Ignorance  can 


SAYINGS   FOE   MINISTEES.  373 

not  wield  this  intelligence.  Give  to  the  Church  a  feeble 
ministry,  and  the  world  breaks  from  your  hold ;  your  main- 
spring of  moral  influence  is  gone." — Dr.  E.  Porter. 


"  Time  is  the  author  of  authors." — Bacon. 

"  It  is,  in  my  opinion,  not  any  honor  to  a  minister  to  be 
very  famous  in  any  branch  that  is  wholly  unconnected  with 
theology."  —  Witherspoon. 

"  Te  totum  applica  ad  textum ;  rem  totam  applica  ad 
te." — Bengel. 

"During  twenty-two  years'  experience  as  an  instructor 
of  theological  students,  I  have  heard  not  a  few  young  men 
lament  their  own  haste  in  entering  the  ministry,  but  not 
an  individual  have  I  known  to  intimate  that  he  had  spent 
too  much  time  in  preparatory  studies." — Dr.  E.  Porter. 

CHOOSE   EIGHT   WOEDS. 

"  Teaching  is  not  a  flow  of  words  nor  the  draining  of 
an  hour-glass.  God  will  not  accept  the  offals  of  other  pro- 
fessions. Gaudery  is  a  pitiful  and  mean  thing.  A  sub- 
stantial beauty,  as  it  comes  out  of  the  hand  of  nature,  needs 
neither  paint  nor  putty.  Thus  it  is  with  the  most  necessa- 
ry and  important  truths.  To  adorn  and  clothe  them  is  to 
cover  them,  and  thus  to  obscure  them.  The  eternal  salva- 
tion and  damnation  of  souls  are  not  things  to  be  treated 
with  jests  and  witticisms ;  and  he  who  thinks  to  furnish 
himself  out  of  plays  and  romances  with  language  for  the 
pulpit  shows  himself  much  fitter  to  act  a  part  in  the  revels 
than  to  have  the  care  of  souls." — South. 

PEESONAL   EXPEEIENCE. 

"  We  must  have  the  taste  of  manna  in  our  mouth,  milk 
and  honey  under  our  tongue,  else  we  can  not  tell  of  its 
sweetness." 


374:  PASTOEAL   THEOLOGY. 

"  I  can  conceive  of  a  living  man  without  an  arm  or  a 
leg,  but  not  without  a  head  or  a  heart ;  so  there  are  some 
truths  which  are  essential  to  vital  religion,  and  which  all 
awakened  souls  are  taught.  The  regenerate  soul  knows 
their  power." 

"  If  a  man  does  not  taste,  he  will  never  see  that  the  Lord 
is  good.  One  of  the  best  scientific  books  of  its  day  on 
light  was  written  by  a  man  born  blind ;  but  the  child  that 
could  see  had  far  better  ideas  of  the  true  nature  of  light 
than  Sanderson  the  philosopher." 

PEAYEE. 

"  There  is  nothing  gained  by  stealing,  and  there  is  noth- 
ing lost  by  praying." — Dutch  Proverb. 

"  Bene  orasse  est  bene  studuisse." — Luther. 

"  I  presume  that  vigorous  piety  is  never  maintained  with- 
out systematic  attention  to  reading  the  Scriptures  and  se- 
cret prayer." — Dr.  E.  Porter. 

"Prayer  and  preaching  are  the  two  most  important 
things  done  in  this  world.  They  well  go  together.  Apos- 
tles did  nothing  greater." — Acts  vi.,  4. 

"  It  is  said  that  Dr.  Moses  Hoge,  of  Virginia,  who  died 
in  1822,  seldom  slept  a  night  preceding  a  communion  ;  and 
that  more  than  half  of  every  Sabbath  night  was  spent  in 
bewailing  his  unprofitableness  and  in  pleading  for  more 
grace." 

"  God  is  sometimes  found  of  them  that  seek  him  not ; 
but  he  is  always  found  of  them  that  seek  him." — M.  Henry. 

SINS. 

"  If  God  were  to  deal  with  men  according  to  their  works 
(I  will  not  except  the  Apostle  Paul),  the  hottest  place  in 
hell  would  be  the  lot  of  us  ministers." — Brown,  of  Had- 
dington. 


SAYINGS   FOR  MINISTERS.  375 

"  A  man  had  better  have  all  the  blood  of  all  men  in  all 
the  ages  of  the  world  to  answer  for,  than  the  blood  of 
one  single  soul." — Brooks. 

I  once  heard  a  minister  say  that  ke  did  not  know  which 
were  the  greater,  our  sins  or  God's  mercies.  I  wonder  he 
did  not  know  that.     Isa.  lv.,  7-9. 

One  of  the  least  effectual  methods  of  putting  down  the 
false  doctrines  of  perfectionists  is  so  to  live  that  men  will 
see  that  we  do  not  desire  to  be  perfectly  holy. 

The  murder  of  souls  is  the  most  horrible  murder. 

SUCCESS   AND   THE   WxYNT   OF   IT. 

"  Speak  unto  them,  whether  they  will  hear,  or  whether 
they  will  forbear." — Jehovah. 

"  If  thou  warn  the  wicked,  and  he  turn  not  from  his 
wickedness,  nor  from  his  wicked  way,  he  shall  die  in  his 
iniquity;  but  thou  hast  delivered  thy  soul." — lb. 

"  My  word  shall  not  return  unto  me  void,  but  it  shall 
accomplish  that  which  I  please,  and  it  shall  prosper  in  the 
thing  whereto  I  sent  it." — lb. 

"Be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crown  of  life." — Jesus  Christ. 

"We  are  unto  God  a  sweet  savor  of  Christ,  in  them 
that  are  saved,  and  in  them  that  perish." — Paid. 

"If  the  iron  be  blunt,  then  must  he  put  to  the  more 
strength." — Solomon. 

"We  must  follow  the  command  and  calling  of  God, 
whether  we  have  good  success  or  no,  and  whatever  comes 
of  it.  Though  Paul  feared  his  labor  was  in  vain,  yet  still 
he  labored.  Thus  to  do,  whatever  follows,  is  true  wisdom 
and  the  fear  of  God." —  W.  Perkins. 

"  Why  do  you  leave  off  preaching  ?"  said  Latimer  to  one. 
"  Because  I  do  no  good,"  was  the  reply.  Latimer  answered, 
"  That,  brother,  is  a  naughty,  very  naughty  reason." 


376  PASTORAL   THEOLOGY. 

"  You  say  you  do  no  good  by  preaching.  This  is  talking 
weakly;  I  had  almost  used  a  harder  word.  Should  you 
not  be  chided  for  itf — Orton. 

"  A  quiet  application  to  those  duties  which  are  immedi- 
ately necessary,  though  neither  easy  nor  honorable,  is  of 
much  more  value  than  a  long  train  of  activity  and  zeal  in 
a  sphere  of  action  sweetened  by  applause." 

"Ministers  prevent  much  evil  and  do  much  good,  of 
which  they  know  nothing  till  they  enter  eternity." 

"  I  would  rather  serve  Christ  for  nothing,  than  gain  all 
the  kingdoms  of  the  world  as  the  fruit  of  any  sin,  idleness 
not  excepted." 

"  Do  not  rest  without  success  in  your  ministry.  Under 
a  lively  ministry,  success  is  the  rule ;  want  of  it,  the  ex- 
ception." 

OLD   AGE. 

"  O  Lord,  help  an  old  man." 

"  Now  is  your  salvation  nearer  than  when  ye  believed." 

"  O  God,  thou  hast  taught  me  from  my  youth :  and  hith- 
erto have  I  declared  thy  wondrous  works.  Now  also,  when 
I  am  old  and  gray-headed,  O  God,  forsake  me  not." — 
David. 

"lam  now  ready  to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand.  I  have  fought  a  good  fight,  I  have  fin- 
ished my  course,  I  have  kept  the  faith.  Henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  Judge,  shall  give  me  at  that  day :  and  not  to  me 
only,  but  unto  all  them  also  that  love  his  appearing." — Paul. 

"If  I  ever  reach  the  kingdom  of  heaven,  I  think  I  will 
try  to  find  the  penitent  thief  who  died  on  the  cross,  and 
take  him  by  the  hand,  and  say,  Come,  my  brother,  let  us  go 
aside,  and  see  if  we  can  find  out  which  of  us  is  the  greatest 
debtor  to  the  grace  of  God." — Conrad  Speece,  at  his  last 
communion. 


SAYINGS   FOR   MINISTERS.  377 

"If  I  can  set  an  example  of  cheerfulness  and  submission 
under  the  infirmities  of  old  age,  it  may  be  more  useful  than 
my  best  sermon." 

"Like  Samson  in  his  old  age,  I  continually  forget  that 
I  am  not  what  I  once  was;  but  when  I  take  hold  of  the 
strength  of  God,  results  astonish  me." 

An  old  writer  thus  describes  an  infirm  old  man :  "Multa 
cautera  custoditur  salus  corporis;  custodita,  cito  amittitur; 
amissa,  cum  gravi  labore  reparatur;  et  tamen  reparatur, 
semper  in  dubio  est." 

"Many  hours  and  some  whole  days  I  am  quite  laid  aside 
as  useless,  and  often  in  great  pain  and  weakness.  But, 
having  obtained  help  of  God,  I  continue  to  this  day ;  and, 
blessed  be  his  name,  have  some  intervals  of  ease  and  cheer- 
fulness, which  I  hope  are  employed  to  some  valuable  pur- 
poses. I  read  my  good  old  books,  in  which  there  is  a  savor 
and  suitableness  to  my  case,  which  I  find  in  few  modern 
ones.  I  beg  the  continuance  of  your  prayers  for  me,  that 
I  may  be  doing  some  little  good  while  I  am  continued  here, 
and  be  growing  more  and  more  meet  for  a  nobler  sphere 
of  service,  when  my  Master  calls  me  hence." — Orton. 


INDEX  OF  AUTHOES  CITED  IN  THIS 
WORK 


Abeel,  David,  13. 

Adam,  T.,  81. 

Alexander,  Archibald,  13,  110, 

262. 
Alexander,  Dr.  James  W.,  13. 
Alleine,  367. 
Ambrose,  364. 
Augustine,  12,  39, 173. 
Bacon,  Lord,  85,  226,  299,  373. 
Baird,  Robert,  D.D.,  339. 
Bates,  Dr.,  183. 
Baxter,  Richard,  12, 70, 78, 79, 81, 

161,183,187,203,367. 
Beecher,H.W.,175. 
Benson,  11. 
Blair,  162,  365. 
Boston,  Thomas,  92,  216. 
Bowles,  Oliver,  12. 
Brainerd,  David,  13,  39,  54. 
Bridges,  Charles,  53,  366. 
Brooks,  Thomas,  255,  375. 
Brown,  John,  of  Haddington,  31, 

40, 45,  54, 164, 197,  374. 
Bruyere,  82. 
Buck,  232. 
Bunyan,  John,  54. 
Burke,  Edmund,  220,  330. 
Burnet,  Bishop,  12,  26, 189,  365. 
Calvin,  173,  208. 
Canning,  335. 
Cannon,  Dr.,  12. 
Catron,  Judge,  66. 


Cave,  8. 

Cecil,  12,  58, 170,  213,  365. 
Chalmers,  37,  79, 116,  292,  370. 
Chesterfield,  218. 
Chrysostom,  12, 123, 190. 
Clarke,  Adam,  11,  58,  78,  118, 

149, 188,  266,  268,  269. 
Coke,  Dr.,  22, 189. 
Cook,  J.,  367. 
Council  of  Toledo,  119. 
Council  of  Trent,  265,  266. 
Cox,  Melville,  347. 
Cowper,  William,  22,  36,  57,  353. 
Cranmer,  87. 
Cyprian,  12. 
Doddridge,  12, 54, 55, 66, 78, 154, 

175,  223,  267,  268,  276. 
Douglas,  James,  331. 
Dwight,  12, 169. 
Edwards,  President,  54,  76,  77, 

188, 198,  251,  259,  330. 
Ellicott,  C.  J.,  Bishop,  11. 
Epimenides,  10. 
Erasmus,  21, 163, 173. 
Fabricius,  8. 
Felix,  M.  M.,  370. 
Ferrari,  199. 
Flavel,  12,78,197. 
Fletcher,  of  Madely,  145. 
Fuller,  T.,  12,  367. 
Gerhard,  12. 
Gibbon,  12. 


sso 


INDEX   OF   ATJTHOES. 


Gisborn,  364. 
Gisbert,  366. 
Gunn,  22. 
Hall,  Bishop,  94. 
Hall,  M.  D.,  118,  214. 
Hall,  Robert,  12, 167. 
Harris,  202. 
Harrison,  365. 
Hart,  Dr.  John  S.,  120. 
Hawes,  Dr.,  156. 
Hawks,  Dr.,  306. 
Hay,  George,  299. 
Henry,  Matthew,  54,  368,  374. 
Henry,  Philip,  13,  30,79, 130,  371. 
Herbert,  George,  12,  31, 115. 
Hervey,  James,  114. 
Hooker,  225. 
Hopkins,  Bishop,  364. 
Hoppin,  Professor,  13. 
Home,  Bishop,  79, 196. 
Home,  Melville,  183. 
Home,  T.  H.,  8, 10, 11. 
Howe,  John,  114, 198,  204,  366. 
Huffland,  118. 
Hug,  9. 

James,  John  Angell,  12,  201,  266. 
Jay,  John,  335. 
Jay,  William,  177. 
Jenkyn,  182. 
Jerome,  118. 

Jerram,  Rev.  Charles,  190. 
Jewell,  Bishop,  123. 
Ken,  Bishop,  19. 
Lamb,  Charles,  280. 
Lamont,  175. 
Lardner,  8, 10, 11. 
Law,  22. 
Le  Clerc,  8. 
L'Enfant,  8. 
Leighton,  181,  249. 
Livingston,  John  Henry,  13,  37, 
50, 152. 


Lloyd,  8, 11. 

Louis  XIV.,  202. 

Luther,  26,  30,  87,  117,  153,  164, 

168, 174, 175, 182,  365,  374. 
Macknight,  8, 11. 
Martyn,  Henry,  13,  52,  68. 
Mason,  12, 129, 189,  224,  366. 
Massillon,  367. 
Mather,  C,  64,  367. 
Maxwell,  223. 

McCheyne,  Life  of,  13,  93,  369. 
Medley,  371. 
Melancthon,  52,  65,  224. 
Michaelis,  8,  9, 11. 
Mill,  8. 

Miller,  Dr.  Samuel,  63, 150. 
Milner,  371. 

Mills,  Samuel  J.,  328,  341. 
Milton,  John,  93, 100,  304. 
Montesquieu,  336. 
Morris,  72. 

Morrison,  of  China,  329. 
Murray,  Dr.  Nicholas,  13. 
Nazianzen,  Gregory,  39. 
Newton,  John,  60,  367. 
Newton,  Sir  Isaac,  226. 
Orton,  Job,  12,  70, 119, 163,  230, 

272,  376,  377. 
Ostervald,  12. 
Owen,  63,  78,  85,  365. 
Oxenden,  Rev.  Ashton,  13, 44,  55, 

115. 
Paley,  8, 11. 
Palgrave,  87. 
Palmer,  Samuel,  65. 
Parker,  Dr.  Joseph,  13,  38. 
Parr,  Dr.,  66. 
Parsons,  Edward,  197. 
Parsons,  Mrs.,  372. 
Payson,  40. 
Pearson,  8, 11. 
Penn,  231. 


INDEX   OF   AUTIIOKS. 


381 


Perkins,  William,  19G,  375. 

Philip,  Dr.,  341, 342. 

Philo,  10. 

Plato,  10. 

Plutarch,  10,  G6. 

Pope,  298. 

Porter,  Ebenezer,  13,117,372,374. 

Polycarp,  224. 

Quesnel,  173. 

Record   Scottish  Free   Church, 

129. 
Reed,  105. 
Reybez,  365. 
Romainc,  163. 
Rogers,  Dr.  John,  225. 
Rosenmiiller,  11. 
Ruffner,  Dr.,  225. 
Rutherford,  53. 
Ryland,  12,  96, 104. 
Ryle,  167, 183. 
Samedo,  336. 
Sanderson,  Bishop,  61. 
Savage,  Mrs.,  371. 
Scott,  8,  10,  11,  27,  71,  216,  218, 

267,  277. 
Seeker,  Archbishop,  127,  364. 
Selden,  222. 
Seneca,  333. 
Shedd,  161. 

Shepard,  Thomas,  63,  370. 
Sibbes,  Richard,  195,  218. 
Simeon,  Rev.  Charles,  111. 
Skelton,  364. 
Slade,  8. 
Smith,  12. 


Smith,  Rev.  Sidney,  109, 192. 

South,  67,  205,  373. 

Speece,  Conrad,  376. 

Spectator,  The  Christian,  292. 

Sprat,  Dr.,  298. 

Spring,  12. 

Stewart,  Dugald,  66. 

Sumner,  Bishop,  150. 

Taylor,  Dr.,  84. 

Temple,  223. 

Thornton,  166. 

Tomline,  8, 10, 11. 

Van  Rensselaer,  12. 

Vaughan,  203. 

Venn,  168. 

Vinet,  26,  52. 

Wardlaw,  Dr.,  190. 

Warren,  Dr.,  118. 

Watson,  Thomas,  164,  223,  224, 

231,  365. 
Watts,  Dr.,  1*2, 133, 199,  261,  366. 
Webster,  Daniel,  305. 
Welch,  John,  53. 
Wesley,  John,  58,  224. 
Whately,  151, 164. 
Whitefield,  George,  13,  22,  158, 

185. 
Wilkins,  Bishop,  189. 
Willison,  12. 
Wilson,  39. 

Wilson,  Mrs.  Jane,  347. 
Wirt,  William,  305. 
Wisner,  Dr.  B.  B.,  290. 
Witherspoon,  Dr.,  108, 175,  373. 
Witsius,  Hermann,  83. 


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in  a  Series  of  Sermons.  By  Timothy  Dwigiit,  S.T.D.,  LL.D.  With  a 
Memoir  of  the  Life  of  the  Author.    Portraits.    4  vols,  Svo,  Cloth,  $8  00. 

KRUMMA  CHER'S  DAVID,  KING  OF  ISRAEL.  David,  the  King  of  Isra- 
el :  a  Portrait  drawn  from  Bible  History  and  the  Book  of  Psalms.  By 
Frederick  William  Krttmmaoiier,  D.D.,  Author  of  "Elijah  the  Tish- 
bite,"  &c.  Translated  under  the  express  Sanction  of  the  Author  by  the 
Rev.  M.  G.  Easton,  M.A.  With  a  Letter  from  Dr.  Krnmmacher  to  his 
American  Readers,  and  a  Portrait.    12mo,  Cloth,  $1  75. 


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